The progress of doctrine in the New Testament

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THE

PROGRESS OF DOCTRINE

NEW TESTAMENT,

CONSIDERED IN EIGHT LECTURES DELIVERED BEFORE THE
UNIVERSITY OF OXFORD,

ON
BY

THOMAS DEHANYV BERNARD, M.A.,

OF EXETER COLLEGE, AND RECTOR OF WALCOT.
FROM THE

SECOND LONDON EDITION, WITS IMPROVEMENTS.

BOSTON:

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PREFATORY NOTE

TO

THE AMERICAN EDITION.

The Bampton Lectures of Mr. Bernard on the Progress of Doc-

.l trine in the New Testament, deserve unqualified commendation;

for they are as nearly perfect both in substance and form as any

~,"i human production can well be made. The views which they

express are fresh and convincing, and the language in which they

are presented is clear as crystal, revealing every thought and

- shade of thought with absolute distinctness. There is not, I

believe, a dark or dull sentence in the volume.

The argument awakens curiosity, satisfies reason, and strength-
ens faith. There is constant progress from first to last, and the
reader is made to see that every step in advance is safe, that he is
moving steadily forward on solid ground. I have rarely perused
a more attractive or instructive work, and I do not hesitate to
pronounce it one of the best fruits of biblical study in modern
times. No person can read it without having his interest in the
New Testament and his knowledge of that wonderful book
greatly increased.

For the benefit of the general reader, the untranslated sen-
tences of the author's edition have, in most cases, been translated,
and the Greek itself placed as foot-notes.

ALVAH HOVEY.

Newton Theological Institution, May 1, 1867.

\

EXTRACT

FROM

THE LAST WILL AND TESTAMENT

^ OF THE LATE

KEY. JOHN BAMPTON,

CANON OF SALISBURY.

. . . "I give and bequeath my Lands and Estates to the Chan-
cellor, Masters, and Scholars of the University of Oxford for-
ever, to have and to hold all and singular the said Lands or Es-
tates upon trust, and to the intents and purposes hereinafter men-
tioned ; that is to say, I will and appoint that the Vice-Chancellor
of the University of Oxford for the time being shall take and re-
ceive all the rents, issues, and profits thereof, and (after all taxes,
reparations, and necessary deductions made) that he pay all the
remainder to the endowment of Eight Divinity Lecture Sermons,
to be established forever in the said University, and to be per-
formed in the manner following :

"I direct and appoint, that, upon the first Tuesday in Easter

Term, a Lecturer be yearly chosen by the Heads of Colleges

only, and by no others, in the room adjoining to the Printing-

House, between the hours of ten in the morning and two in the

afternoon, to preach eight Divinity Lecture Sermons, the year

following, at St. Mary's in Oxford, between the commencement

ix

X EXTRACT FEOM BAMPTO^'S WILL.

of the last month in Lent Term, and the end of the third week in
Act Term.

"Also I direct and appoint, that the eight Divinity Lecture
Sermons shall be preached upon either of the following subjects
— to confirm and establish the Christian Faith, and to confute all
heretics and schismatics — upon the divine authority of the holy
Scriptures — upon the authority of the writings of the primitive
Fathers, as to the faith and practice of the primitive Church —
upon the Divinity of our Lord and Saviour Jesus Christ — upon
the Divinity of the Holy Ghost — upon the Articles of the Chris-
tian Faith, as comprehended in the Apostles1 and Nicene Creeds.

" Also I direct, that thirty copies of the eight Divinity Lecture
Sermons shall always be printed, within two months after they
are preached ; and one copy shall be given to the Chancellor of
the University, and one copy to the Head of every College, and
one copy to the Mayor of the city of Oxford, and one copy to be
put into the Bodleian Library ; and the expense of printing them
shall be paid out of the revenue of the Land or Estates given for
establishing the Divinity Lecture Sermons ; and the preacher shall
not be paid, nor be entitled to the revenue, before they are
printed.

" Also I direct and appoint, that no person shall be qualified to
preach the Divinity Lecture Sermons, unless he hath taken the
degree of Master of Arts at least, in one of the two Universities
of Oxford or Cambridge ; and that the same person shall never
preach the Divinity Lecture Sermons twice."

PREFACE.

The title given to these Lectures may perhaps suggest differ-
ent expectations as to their scope. It may appear to some to
announce an intention of drawing from the New Testament
materials for a historical inquiry into the growth of christian doc-
trine, as it took place in the minds and under the hands of the
Apostles. To others it may indicate a purpose of showing that
the New Testament itself exhibits a scheme of progressive doc-
trine, fashioned for permanent and universal use. The Lectures
will be found to address themselves not to the first, but to the
second of these attempts; not examining the New Testament
collection in order to ascertain the chronological sequence of
fact, but contemplating it, as it is, for the purpose of observing
the actual sequence of thought. In so doing, we are concerned,
not only with the component parts of the New Testament, but
with the order in which they are placed. On this subject some
prefatory words are needed, lest it should seem that the order
here followed has been adopted merely because it comes natu-
rally to us, as that with which we are familiar in our own Bibles.

When this particular arrangement of books, which may be,
and often have been, otherwise arranged, is treated as involving
a course of progressive teaching, it may seem that an unwarrant-
able stress is laid on an accidental order, which some may regard
as little more than a habit of the printer and the binder. The

Xll PREFACE.

Lectures themselves ought to give the answer to this idea; for if
the familiar order does exhibit a sequence of thought and a sus-
tained advance of doctrine, then the several documents are in
their right places, according to the highest kind of relation which
they can bear to each other ; and if they had come into our hands
variously and promiscuously arranged, it would yet be incumbent
on one who would study them as a whole, to place them before
him in the same, or nearly the same, order as that which they
have actually assumed.

It will be seen that the importance here ascribed to the order
of the books is ascribed strongly to its chief divisions, and more
faintly to its details. The four Gospels, the Book of Acts, the
collection of Epistles, and the Apocalypse, are regarded as sev-
erally exhibiting definite stages in the course of divine teaching,
which have a natural fitness to succeed each other. Within these
several divisions, the order of the four Gospels is treated as hav-
ing an evident doctrinal significance (Lecture II.), and a certain
measure of propriety and fitness is attributed to the relative po-
sitions of the Pauline and the Catholic Epistles, and again in a
less degree to that of the several Pauline Epistles themselves.
(Lecture VI.)

But while it belongs to the scope of the Lectures to point out
reasons of internal fitness for a certain arrangement of the books
of the New Testament, it does not enter into their design to dis-
cuss the subject on its other side, and to treat of the custom of
the Church in regard to the order of the canon. Yet this is a
point on which, in some minds, inquiry will naturally arise, and
to them some short account of the state of the case is due.

In speaking of the custom of the Church, it must first be re-
membered, that the New Testament was not given and received

PREFACE. Xlll

as one volume, but that it grew together by recognition and use.
As the several books gradually coalesced into unity, it might be
expected that there would be many varieties of arrangement, but
that they would on the whole tend to assume their relative places,
according to the law of internal fitness, rather than on any other
principle which might exercise a transient influence, as, for in-
stance, that of the relative dignity of the names of their authors,
or that of their chronological production or recognition. In fact,
this tendency shows itself at once, in the earliest period to which
our inquiries are carried back by extant manuscripts, by cata-
logues of the sacred books given by ancient writers, and by the
habitual arrangement of the oldest versions. A short summary
of the testimony derived from these sources is given in the first
Note in the Appendix, by reference to two writers whose works
have laid the Church under no common obligations.^) From
that review of the case, it will be apparent that the order in
which we now read the books of the New Testament is that
which, on the whole, they have tended to assume ; and that the
general internal arrangement, by which the entire collection
forms for us a consecutive course of teaching, has been suffi-
ciently recognized by the instinct, and fixed by the habit, of
the Church.

It remains to add a word of explanation as to the method in
which the Progress of Doctrine in the New Testament has been
here treated. Two ways of handling the subject may suggest
themselves : one, that of exhibiting the gradual development of
particular doctrines, through successive stages of the divine course
of instruction ; the other, that of marking the characteristics and
functions of those stages themselves as parts of a progressive

(1) Numbers within parentheses, in the text, refer to Notes at the close of the
volume ; those toithout parentheses, to foot-notes.
2

XIV PREFACE.

scheme. The first method would be suited to the purpose of
proving the fact of the progress of doctrine ; the second, to the
purpose of showing that that fact involves the unity of a divine pla?i,
and therefore the continuity of a divine authority. The latter
purpose appeared the more likely to be practically useful, at least
in the present clay. The advanced character of the doctrine in
some books, as compared with others, is indeed sufficiently obvi-
ous, and is not only admitted, but sometimes exaggerated into a
supposed incongruity, or even inconsistency, in the views of the
sacred writers. It was, then, not the reality of the progress of
doctrine, but the true character of it, which seemed especially to
solicit attention ; and in this point of view the subject is here
considered.

It was in fact originally suggested by the strong disposition,
evinced by some eminent writers and preachers, to make a broad
separation between the words of the Lord and the teaching of
his Apostles, and to treat the definite statements of doctrine in
the Epistles, rather as individual varieties of opinion on the reve-
lation recorded in the Gospels, than as the form in which the
Lord Jesus has perfected for us the one revelation of himself.

Such a habit of thought must frustrate the provision which our
great Teacher has made for enduing those that believe on his
name with the vigor of a distinct and the repose of a settled
faith. One of the most effectual safeguards against that danger
will be found in an intelligent appreciation of the progressive
plan on which God has taught us in his written Word : and if the
view which is taken in these Lectures of the range of New Testa-
ment teaching should, in any quarter and in any measure, con-
tribute to that end, the prayer which has been associated with
their preparation will have received its answer. In all our works
the first and the last resort is the thought of that mercy which

PREFACE. XV

answers prayer. I have need to revert to it now. One who has
taken up a subject connected with the Holy Word, under a strong
sense of the usefulness which may belong to a due exposition of
it, must feel a proportionate sorrow in the review of an inade-
quate treatment. But it is enough. The desires and the regrets
which attend our ministrations in the Lord's household are better
uttered to God than to man.

For one defect only it seems right to offer an excuse. I think
that many of £he points, which in the Lectures are necessarily
touched in a cursory manner, ought to have been more fully
worked out and illustrated in Notes and References ; and it
would certainly have been a satisfaction, in rapidly skirting the
confines of so many fields of recent and laborious study, to bor-
row contributions from writers by whom they have been thor-
oughly explored. Only a few such additions have been made,
as they occurred at the moment. I may be allowed to plead that
the circumstances in which I was placed during the preparation
of these Lectures have made it impossible for me to do more.
Scarcely had this office been confided to me, before I was called
to enter on the care of a parish of fifteen thousand souls, the
affairs of which required immediate, and have compelled almost
incessant attention. Of the effect of this pressure of duties it
will not be proper for me to say more, than that it has caused the
omission which is here acknowledged.

ANALYSIS OF THE LECTURES.

LECTUEE I.

THE NEW TESTAMENT.
(PAGE 25.)

St. John xvii. 8.

Subject proposed. Its connection with the ministry of the word, and with the
present tendencies of thought.

I. Preliminary positions.

1. There is divine teaching in the New Testament — doctrine given by the

Father to the Son— by the Son to men.

2. The divine teaching coincides in extent with the New Testament. Not to
be restricted to words of the Lord in the flesh. Effect of such restric-
tion. Forbidden by the Lord's words. Not to be extended through the
whole Christian age. Progress of doctrine through all Church history —
is a progress of apprehension by man, not of communication by God. No
advance in divine teaching after the apostolic age ever admitted by the
Church.

3. The plan of the divine teaching is represented in the New Testament. In

what sense it can be said that it exhibits a scheme of doctrine progres-
sively developed.

II. Outlines of the subject.

1. Beality of the progress of doctrine. Visible in the Old Testament— in the

New Testament.

2. Stages in the progress of doctrine in the New Testament — marked by Gos-

pels, Acts, Epistles, Apocalypse.

3. Principles of the progress of doctrine in the New Testament — constituted

by the relations of the doctrine (a) to its Author, (6) to the facts on which

xvii

XV1U CONTENTS.

it is founded, (c) to the human mind, (d) of the several parts of the doc-
trine to each other.
Surrey of the New Testament as a progressive scheme.

LECTURE II.

THE GOSPELS.

(PAG'E 53.)

St. Mark i. 1.

The beginning of the Gospel. The whole life and ministry of Christ on earth
may be thus described — represented in the New Testament by the four Gospels.

I. The Gospel Collection in its relation to the whole New Testa-

ment forms the initiatory stage of a progressive plan. Fitted to this place
and function, as presenting the person of Christ. Effect of the transparent
style — of the fourfold repetition — of the fourfold variation. Communica-
tion of personal knowledge of Jesus Christ is the beginning of the Gospel.

II. The Gospel Collection in itself exhibits a progressive plan — (1) in the

division of two distinct stages ; (%) in the character of the synoptic Gospels
relatively to each other ; (3) in the character of St. John's Gospel relatively
to the others. Unity of the whole representation — one Lord Jesus Christ.
Unity and progress in the parts imply design in the whole — the Holy Ghost
the designer.
The Gospel Collection, in its general effect, prepares us for further teaching by

creating the want, giving the pledge, depositing the material, and providing the

safeguard.

LECTURE UI.

THE GOSPELS.

(PAGE 77.)

Heb. iii. 3.

The Lord himself the first Teacher. His personal teaching in the Gospels is
initiatory.

CONTENTS. XIX

I. 1. Includes the substance of all Christian doctrine. Its occasional character —

but the occasions pre-ordained. Instances of pregnant sayings.
2. Yet does not bear the character of finality, — a. in its form — b. in its method
— c. in its substance — as moral teaching, full and open, as revelation of a
mystery, reserved and anticipatory. The mystery being fundamental to
the ethic, this reserve creates the need of further teaching. Instances in
the doctrines of Forgiveness of sin and Acceptance in prayer.

II. 1. Is a visibly progressive system. Comparison of the first and the last dis-

courses, Matt, v.-vii. and John xiv.-xvii.
2. Yet declares itself incomplete, and refers us to a subsequent stage of teach-
ing. Transitional character of the last discourse. Plain assertions of
incompleteness. Promises of things to be spoken after. The personal
teachings of Christ to be completed in the dispensation of the Spirit.
Saving purpose of the whole testimony, which only attains its end in those who
11 have life through his name."

LECTURE IV.

THE ACTS OF THE APOSTLES.
(PAGE 102.)

Acts i. 1-4.

The Gospels and the Acts linked together as parts of one scheme — the one

commencing, the other continuing, the teaching of Jesus Christ. Two points to

be observed in the second stage of divine teaching in the New Testament.

I. The Teacher is the same. Evidence of this. The Book of Acts is a record

of the personal action of tbe Lord Jesus in the perfecting of his word and

the formation of his Church. The method of this action: —

1. Special interventions. Survey of these. Given at critical moments, and at

the steps of progress — particularly in the history of St. Paul. Relations
of the course of action to the course of doctrine, — as the pledge of its
authority — as the means of its completion. Testimony of the Epistles
to this personal action of the Lord in the progress of doctrine. St. Paul's
statements as to the sources of his doctrine.

2. Habitual guidance of the Apostles by the Holy Ghost. Nature of the gift

at Pentecost — shown, from the promise, from the facts, and from the

XX CONTENTS.

testimony of the Apostles, to have involved the Gospel itself. Hence a
divine authority attaches to the whole Apostolic teaching, in its interpre-
tations and inferences as well as in its witness of facts.
II. The method is changed. Reason for the change. The change is a sign
and means of progress. The history of salvation being finished, must be
followed by the interpretation of it, and by the exhibition of its effects in
human consciousness. This is achieved by the change in the method of
divine teaching, signified by the words, "He dwelleth with you and shall
be in you." Action of the indwelling Spirit to be distinguished according
to its purpose — in the founders of the Church to communicate truth — in
the members of the Church to receive it.

LECTUEE V.

THE ACTS OF THE APOSTLES.

(PAGE 127.)

Acts v. 4 2.

Further questions to be answered by the Book of Acts. Its purpose to answer
them. Character and scheme of the Book. Its place and function in the evolu-
tion of doctrine.

I. It gives the general gharacter of the christian doctrine in its second

stage.

1. A Preaching of Christ. Comparison of the preaching recorded in the

Gospels and that recorded in the Acts — the one of the kingdom, the other
of the person. The difference in the preaching accounts for the difference
in the effect.

2. A preaching of the work of Christ, in its main features and their

results — of his death as the source of forgiveness, of his resurrection as
the source of life. Progress of doctrine in the summing up and exposi-
tion of the past.

II. It gives the course of events through which the doctrine was matured.

Outlines of the history in this point of view. The doctrine cleared and
formed in the course of this history, chiefly in respect of two principles : a.
The Gospel is the substitute for the Law — Jewish theory of the Law —
Judaizing attempts negatived and superseded; b. The Gospel is the heir

CONTENTS. XXI

of the Law — inheriting its ideas and its Scriptures. St. Paul's conflict for
these positions. Largeness of the results deduced from them in the Epistles.
Value of a divine summing up of the meaning and effects of the manifestation
of Christ.

LECTUKE VI.

THE EPISTLES.

{page 151.)

Rom. i. 17.

Marks of the continuity of doctrine, in passing from the Acts to the Epistles.
The point at which the Book of Acts leaves us— it has presented the Gospel as a
system, but, 1, in its external aspect — all the discourses in the Book are addressed
to those who are not yet Christians ; 2, as a doctrine in outline — coextensive
with the Apostles' Creed.

Need of further divine teaching. The Epistles are the voice of the Spirit xoithin
the Church to those who are within it — presenting the internal aspect of the
Gospel, and filling up its outlines by perfecting the christian faith and educating
the christian life.

The Epistles are fitted for this work by their

I. Form. The Epistolary form peculiar to the New Testament — indicates fel-

lowship— addresses itself to actual life, and various conditions of mind.

II. Method. One of reasoning, interpretation of Old Testament Scriptures,

utterance of personal feelings and convictions — is a method of association
rather than of authority, of education rather than of information, yet per-
vaded by authority, and blended with direct revelation.

III. Authorship. Chiefly that of St. Paul, who had not been with Jesus and

was born out of due time. Inference, that these writings form a stage of
doctrine in advance of that in the Gospels, as showing the results of the
manifestation of Christ. The same kind of teaching in the Catholic Epistles,
by four other authors, chosen representatives of the Twelve.

IV. Relative characters. (1) St. Paul's Epistles, grouped and character-

ized, form a body of doctrine. (2) Need and effect of the Epistle to the
Hebrews. (3) The Catholic Epistles confirmatory and supplementary.
The Epistles a provision for the exigencies of the christian life. The exigencies
must be known — the provision must be used.

XX11 CONTENTS.

LECTURE VII.

THE EPISTLES.

{PAGE 177.)

1 Cor. i. 30.

The doctrine in the Epistles, as a stage in advance of the doctrine in the pre-
ceding books, is distinguished by

I. Its General Character — a doctrine of the life in Christ— shows the ful-

filment, and gives the interpretation, of the promise, " At that day ye shall
know that I am in the Father, and ye in me, and I in you." Discrimina-
tion of the points in the promise. In the Epistles all things are " in Christ
Jesus." Need of a correspondence with this character in our own habit of
mind.

II. Particular doctrines as affected by this general character.

Examples. (1) Doctrine of salvation — in the Gospels — in the Epistles.
Increased definiteness, especially as to the consciousness of atonement and
redemption. (2) Doctrine of adoption — in the Gospels — in the Epistles.
The form of it fuller — the ground of it clearer. A new sense of it from the
gift of the Spirit. (3) Doctrine of worship — in the Gospels — in the Epistles.
Plainer revelation of access by sacrifice — by mediation — in the Holy Ghost.
(4) Ethical doctrine — in the Gospels — in the Epistles. Advanced to a
higher point by the knowledge of higher relations, motives, and powers
found " in Christ Jesus."
Retrospect of the course of doctrine — its unity and progress. Our personal
duty in regard to it.

LECTURE VIII.

THE APOCALYPSE.

{PAGE 200.)

Rev. xx i. 2.

The Apocalypse fulfils the promise, " He shall show you things to come" — and
completes the line of history and prophecy. Is related to the last discourse in St.
Matthew, as the Epistles are to that in St. John. The Lord himself is still the
revealer.

CONTENTS. XX1U

Connection between the progress of prophecy and the progress of doctrine.
Doctrinal bearing of the book in

I. The want which it supposes — concerned with the destinies of the body,

the Church. The corporate life distinguished from the individual life in the
Epistles. Contrast between the ideal character of the Church and the indi-
cations of its actual history. In the later epistles the tokens and revela-
tions of the future grow darker. Thus a want has been created which de-
mands a further word of God. State of mind to which the Book is ad-
dressed.

II. The satisfaction which it provides — as being a doctrine of consum-

mation.

1. A doctrine of the Cause of the consummation. The personal salvation

of the individual and the general salvation of the Church have the same
ground, namely, the Atoning Sacrifice, — implied by " the Lamb," as the
Apocalyptic tiume of Christ.

2. A doctrine of the History of the consummation — showing the inner nature

of events — by connecting things seen with things not seen — by present-
ing the earth as the battle-field of spiritual powers.

3. A doctrine of the Coming of the Lord— the announcement of this is the

keynote of the Book — all else a part of this. In the Epistles tbe coming
is connected chiefly with the personal life — here with the corporate life —
as the close of the world's history.

4. A doctrine of Victory — completes the teaching of the Epistles on the Vic-

tory of the Lord— and of his people.

5. A doctrine of Judgment. " The Prince of this world is judged." Judg-

ment of the usurping Power — of the world — of nations — of persons.

6. A doctrine of Restoration. There is to be a perfect humanity. Humanity

only perfect in society. The city a type of society in its maturity. Fail-
ure of earthly societies to realize the ideal. Realization promised in the
Bible. Need of the final vision to complete the teaching of God. The
Bible an account of the preparation of the City of God — by expectation,
prophecy, and type — by the reconstitution of men's relations to God, and
to each other — both effected by the Gospel. Other systems have despaired
of human society. Completeness of the Bible in providing for the perfec-
tion of man, in a corporate as well as a personal life.
Final survey of the progressive teaching of the New Testament in its several
stages, represented by the — Gospels — Acts — Epistles — Apocalypse. Fitness of
this survey to increase the sense that the doctrine is not of the world — and the
confidence that it is of God.

THE

PROGRESS OF DOCTRINE

IN THE

NEW TESTAMENT.

LECTURE I.

THE NEW TESTAMENT.

I HAVE GIVEN UNTO THEM THE WORDS WHICH THOU GAVEST ME. —
St. John xvii. 8.

On the truth of this sajing stands the whole fabric of
creeds and doctrines. It is the ground of authority to the
preacher, of assurance to the believer, of existence to the
Church. It is the source from which the perpetual stream
of Christian teaching flows. All our testimonies, instruc-
tions, exhortations, derive their first origin and continuous
power from the fact that the Father has given to the Son,
the Son has given to his servants, the words of truth and
life.

I am now called, not so much to preach the words thus
given to us, as to inquire concerning them. It is a sec-
ondary and subsidiary ministr}^.

Our first charge is, " Go stand and speak in the temple
to the people all the words of this life." We go ; and our
words not only meet the wants of conscience, but stir the
activities of thought ; and a cloud of questions rises round
us, which must be dissipated while it is gathering, but
which will still gather while it is being dissipated. Thus
the preaching of the words of life to the people is evermore
3 25

26 THE PROGEESS OF DOCTRINE. LECT. I.

attended by an incidental necessity for extensive and va-
rious discussion.

The institution of these lectures is a testimony to that
necessity, and a testimony also to the relation which such
discussion bears to the main object for which the Word
was given. For if this pulpit is devoted on these occasions
to the deliberate treatment of some particular question,
that is only on account of the bearing which such questions
may have on the work which the Church fulfils in testifying
the Gospel of the grace of God. More especially is it
fitting that one, who is habitually engaged in the work of
preaching and teaching, should keep as near as he can to
this ultimate practical aim. Therefore, invoking the guid-
ance of God, I shall submit to j<ou some considerations on
the progress of doctrine in the New Testament, a subject
which on the one side touches the living ministry of the
Church at its veiy heart, and on the other is specially
affected by the present tendencies of sacred criticism.

Into all our parishes and all our missions the thousands
of evangelists, pastors, and teachers are sent forth with the
Bible placed" in their hands, and with solemn charges to
draw from its pages the Gospel which they preach. But
when those pages are opened, they present, not the exposi-
tion of a revelation completed, but the records of a revela-
tion in progress. Its parts and features are seen, not as
arranged after their development, but as arranging them-
selves in the course of their development, and growing,
through stages which can be marked, and by accessions
which can be measured, into the perfect form which they
attain at last. Thus the Bible includes within itself a
world of anticipation and retrospection, of preparation and
completion, whereby various and vital relations are consti-

LECT. I. THE NEAV TESTAMENT. 27

tuted between its several parts. These relations enter as
really into the scheme of Scripture as do the several parts
themselves ; and must be rightly understood and duly ap-
preciated, if the doctrine, which the Book yields upon the
whole, is to be firmly grasped by the student or fairly pre-
sented by the preacher.

In this way the subject of progressive teaching in Scrip-
ture is implicated with the living ministry of the Church.
How it is affected by the present tendencies of sacred criti-
cism there is no need to explain, for it is known to all that
the studies of our day are directed to a minute and la-
borious examination of the internal characteristics of the
books of Scripture, and more particularly of their mutual
relations, and of the differences of doctrine both in amount
and form which they exhibit on comparison with each
other. Notwithstanding all reasons for anxiety, sometimes
even for grief and indignation, which we may find in the
actual handling of the subject, we have cause to be thank-
ful that the progressive character of revelation is thus
coming more distinctly before the mind of the Church. In
regard to any subject the observation of successive stages
of design must be expected ultimate^ to conduce to a more
thorough comprehension of the thing designed, and will
also naturally tend to place the observer in closer contact
with the mind of the designer. So will it be with the writ-
ten word.

Only a part of the general subject is before us now. We
shall be occupied with the last stage through which the
revelation of God was perfected, as exhibited in the canoni-
cal books of the New Testament. But though only a part
of a larger subject, this is itself one of great extent and
various aspect, and on this account some preliminary

28 THE PROGRESS OF DOCTRINE. LeCT. I.

words are necessary, in order to fix the point of view from
which it will be regarded. I shall therefore devote the
chief part of this introductory lecture to secure for myself
the following positions.

1 . That by doctrine shall be here meant divine teaching,
or truth as communicated by God.

2. That the course of divine teaching under the Chris-
tian dispensation shall be considered to coincide in extent
with the New Testament Scriptures.

3. That the relative character and actual order of the
parts of the New Testament shall be taken, as adequately
representing the progressive plan on which this course of
divine teaching was perfected.

When I have strengthened these positions by such ex-
planations as time will allow, I will close this introduction
of the subject, by pointing out that the progressive system
of teaching in the New Testament is an obvious fact, that
it is marked by distinct stages, and that it is determined by
natural principles.

I. 1. First, then, I assume that the doctrine here spoken
of is divine teaching, and that by its progress is meant a
systematic advance in its communication from God.

That some doctrine contained in the New Testament must
be thus characterized, we are assured by the assertion of
the Lord Jesus in the text : " I have given unto them the
words which thou gavest me." Words then have been given
to men, which, not only in their original source, but in their
intermediate channel, are absolutely and incontestably di-
vine. Over and above these discoveries of the mind of God
which are contained in the natural order of things, and
which we may discern by an intuitive faculty or infer by a
reasoning process, we have that, which, in the clearest,

LECT. I. THE NEW TESTAMENT. 29

fullest, strougest sense, must be called the "word of God."
Nay, he has not only given us a word; he has done more,
he has given us words,1 separate, articulate, definite com-
munications, each as truly divine as is the whole word
which they compose. Such words of God were spoken of
in old time as "coming to" particular persons, who were
to be the messengers of those words to others. The Proph-
ets testified, when they spoke, that " the word of the Lord
came to them ; " and the testimony was authenticated of
God and accepted of men. But the communications made
through them were only introductory. "In sundiy parts
and in divers ways God having spoken of old to the Fathers
in the Prophets, at the end of these days spake to us in his
Son." Those to whom the word of God came were suc-
ceeded by him who is himself the " Word of God." He
became man, and stood forth as the one real and eternal
Prophet, the medium of communication between the mind
of God and the mind of man. Then he was in the world,
but he "was in heaven," in the concourse of men but " in
the bosom of his Father." His flesh was as a veil between
the two worlds, and he who dwelt in it read on the one side
the secrets of the Most Holy, and on the other presented
them to the apprehensions of mankiud. On the one side he
received, on the other he gave. He showed to the world the
works which he had seen with his Father ; he spoke to the
world the words which he had heard with his Father ; and
in closing his pergonal teaching in the flesh, he lifted up his
eyes to heaven and said, "I have given unto them the
words which thou gavest me." Imagination itself can go
no farther. If we asked for assurance that men had really

1 pr'niara,

30 THE PROGRESS OF DOCTRINE. LECT. I.

received the words of God, it would be impossible to con-
ceive a higher authority, a more plain assertion, or a more
unqualified statement. On this point I need say no more.
My only purpose in touching it has been to refresh in your
minds the remembrance, that the doctrine about which we
inquire is, in some part of it at least, truly and incontesta-
bly divine.

2. More perhaps needs to be said in order to justify the
next step which I would take, in the assumption that the
course of divine teaching coincides in extent with the Scrip-
tures of the New Testament. Have I the right to extend
the course of divine teaching so far? If so, have I the right
to refuse to extend it farther ? At first sight the text might
suggest that the character of doctrine, which has been just
asserted, should be limited to the words spoken by the lips of
the Lord Jesus when on earth. If we pass beyond this, and
include words spoken by the lips of men, we ma}?- seem com-
pelled to extend our thoughts to a progress of doctrine car-
ried on to the end of time. In neither of these cases will
the course of the divine communication of Christian truth
coincide with the extent of the New Testament. In the
one case it will be comprised in the Gospels alone, which
leave us some of their most peculiar doctrines only in short
summaries or pregnant germs ; in the other case it may be
prolonged through an indefinite series of accessions, which
will always leave the Church in doubt, as to what the faith
delivered to it is, and still more in doubt as to what it may
hereafter turn out to be.

What then are the words to which the description in the
text applies ? or rather, within what limits shall we seek
them?

Undoubtedly the Lord speaks of all the words which he

LECT. I. THE NEW TESTAMENT. 31

had already uttered to those , disciples as their teacher in
the days of his flesh. But is the saying true only of those
words? Is it to be restricted to that stage of teaching
which had then reached its conclusion, and of which at the
time the assertion might seem to be made? Or is it also
true of other words ? words for instance which he gave after
he was risen? or, again, words wliich he gave after he was
glorified ?

To those who would study the evolution of doctrine in
the New Testament this question is of vital importance, for
if, after we have passed the first stage of teaching, the au-
thority which we recognized there is withdrawn, our treat-
ment of the subsequent teaching must be conducted in an
altered spirit and on other principles. Having bowed in
silence before the Divine Teacher, we shall recover our free-
dom of opinion when we are left with his followers. Only
at first shall we tread securely on the rock : we must then
look well to our steps, and be free to choose our path among
the irregularities and uncertainties of a more shifting soil ;
for we shall pass from words which the Son of God gave to
men, to the expansions of those words and the deductions
from them which the men who first received them have
given to us. Our study of the progress of doctrine within
the limits of the New Testament would thus be entirely
changed in its character, as we passed from the Gospels to
the subsequent books. Only in the first stage would the
progress of doctrine bear the meaning of the progress of its
communication by God. In the second stage it could but
signify the progress of its apprehension by men. The Acts
and Epistles would thus form only the first chapter of the
history of the Church, separated from its subsequent chap-
ters by a much narrower interval than that which marks

32 THE PROGRESS OF DOCTRINE. LECT. I.

them off from the Gospels which precede them. They wo'uld
in fact be simply specimens of human apprehensions of
divine truth ; specimens of singular value, because produced
under peculiar advantages, but yet, like any other indi-
vidual apprehensions, mollified by the personal character
and historical position of those who formed them. They
would therefore be liable^ to such deductions on these ac-
counts as historical criticism might suggest, and would re-
main rather as warrants for various explications by other
minds and in other ages, than as fixed .canons of the truth
forever.

I ask, then, whether the giving of the words of God was
completed when the text was uttered, or whether there was
a distinct part of the process yet to come ?

The discourse in which the saying occurs has supplied the
answer. Its distinctive character is that of transition,
closing the past but opening the future, representing a later
stage of teaching as the predestined completion of the
earlier, and cementing both into one, by asserting for both
the same source, and diffusing over both the same authority.
This function in the progress of divine teaching, which be-
longs to the discourse in the 14th, loth, and 16th chapters
of St. John, must come more distinctly into view at a later
stage of our inquiry. It is now sufficient to refer to it in
passing, as an evidence that the very words, of which the
text specifically and indubitably speaks, include the asser-
tion of the same divine gift and authority for other teach-
ing which was yet to come.

Thus we stand on the declaration of the giver of the word
himself, when we consider the progress of Christian doc-
trine in its communication from God as extending, not only
over one stage in which it was delivered b}- the Lord in the

Lect. T. the new testament. 33

flesh, but through a second stage in which it was delivered
by the same Lord through the Spirit. It might indeed have
seemed natural, at the point where the voice of Jesus
ceases to draw the line which should terminate the words
Which were given by the Father to the Son, and by the Son
were given to men, a line of broad demarcation, separating
those words from all others whatever. But that very voice
forbade the act, and admonished us that, when it should
seem to have ceased, it must yet be recognized as carrying
on the course of communications which were not then com-
plete. I now say no more on this important point, because
a clear understanding upon it ought to be one of the chief
results of the inquiry which lies before me.

But a second question is waiting for me now. If I see
that the proposal to restrict the divine authority to the com-
munications of the Lord's own lips has been negatived by
himself, I am left to extend that authority to communica-
tions from the lips of men. Then where am I to stop ? Am
I any longer within the limits of the New Testament ? I
have looked forth on the ocean. Am I, or am I not, actu-
ally launched upon it? I am compelled to turn towards the
vast and confusing prospect, in order to mark the limits
within which I claim the right to remain.

Now if the second part of the New Testament simply re-
hearsed to us certain definite revelations, which the writers
alleged that they had received, no difficulty would exist.
Their testimonv to these would be on the same footing (or
nearly so) with the testimony of the Evangelists as to the
discourses of our Lord. But this is not their method. We
have the revealed truth presented to us in the Epistles, not
only as a communication from God, but also as an appre-
hension by man. The great transition from the one stage

34 THE PROGRESS OF DOCTRINE. LECT. I.

to the other is exhibited before onr e3^es as already effected.
We have the gospel as it existed in the mind of Peter and
of Paul, of James and of John. It is thus presented to us
in combination with the processes of human thought and
the variations of human feelings, in association with pecu-
liarities of individual character, and in the course of its
more perfect elaboration through the exigencies of events
and controversies.

But is not this account of the second part of the New
Testament also the account of the whole subsequent history
of doctrine in the world, that is, of Church history, in its
essential and inward character ? Certainly it is so ; and
therefore the Acts and the Epistles stand to the ecclesiasti-
cal historian as the first chapters of his work, for there he
already finds the aspects which the revealed truth bears to
human minds and assumes in human hands, and the manner
in which its parts and proportions come to be distinctly ex-
hibited through the agency of men and the instrumentality
of facts. And this is a process which goes on through de-
scending ages, and in which every generation bears its part.
It has gained accessions from all those varieties of the hu-
man mind which have been placed in contact with revealed
truth, from the idiosyncracies of persons, of nations, of
ages, from Fathers and Councils, from controversies and
heresies, from Hellenist, Alexandrian, and Eoman forms of
thought, from the mind of the East and the mind of the
West, from corruptions and reformations of religion, from
Italy and England, from Germany and Geneva, from au-
thority and inquiiy, from Church and Dissent. These words
and others like them represent the varjTing measures of ap-
prehension, and the vaiying kinds of expression, which the
Gospel revelation has found among men. The "Develop-

LECT. I. THE NEW TESTAMENT. 35

ments of doctrine " (to use a word which some time since
was very familiar to many of us) — the developments of
doctrine thus originated were the joint product of the re-
vealed truth and the condition of the mind which received
it. The revealed truth was one, but the conditions of the
human mind are infinitely various, and hence an endless
variety in the developments themselves. — a variety which
sometimes melts into a higher harmony, but more often jars
on our ears in irreconcilable discord.

I am not here concerned with the degrees in which differ-
ent developments have represented or perverted truth, and
in which they have more conspicuously exhibited the ele-
ment of the divine truth or that of the human infirmity. I
would only observe that through all this confusion there is
in some sense a progress of doctrine. Even by misappre-
hensions and perversions the relations of the Word to the
human mind are more perfectly disclosed. In partial sys-
tems of religion those parts of the entire scheme which they
have more particularly adopted often come to be seen under
a stronger light. But especially it is evident that certain
great features of truth emerge from periods of conflict and
the driving mists of controversy, and swell upon the sight
with outlines more defined and a power more recognized
than had seemed to belong to them before. The names of
Athanasius, Augustine, and Luther, recall in a moment
some of the most obvious examples of this fact, in regard to
the doctrines of the Nature of Christ, of Original Sin, and
of Justification by Faith.

There were periods then at which these doctrines stood
forth with a vividness, precision, and force, which gave
them as it were a new place in the apprehensions of men,
affecting of course by their increased definiteness and ex-

36 THE PROGRESS OF DOCTRINE. LeCT. I.

pansion the proportions of the whole body of truth. These
however are only prominent instances of a general and
continuous fact. Every age, ever3T Church, every sect,
every controversy, in some way or other contributes some-
thing to the working out, the testing, or the illustrating of
some part of the revelation of God. Our English mind has
borne its part, and the religious movements of our own day
will deposit some residuum of materials for future thought
and knowledge. Our missionary efforts will, in this respect
also, have results of their own, and Christianity in India
or in China, when it has in some degree lost its English
type, and entered into full relations with the peculiar minds
of those peculiar races, will perhaps make as distinct addi-
tions to the histoiy of doctri::e, as we recognize in passing
from the theology of the Eastern to that of the Western
Church. The history upon the whole both has been and
will be a long disclosure of the perverse tendencies and in-
firm capacities of man. Yet a special providence over the
Church and the Living Spirit in it has been proved as well
as promised : and he who looks back upon the tortuous
and agitated course of thought, perceives that the truth is
not only preserved, but in some sense advanced, the defini-
tions of it becoming more exact, the construction of it more
systematic, and the deductions from it more numerous.

Thus the history of the apprehension of Christian truth
by man, which commences within the New Testament, is
continued in the history of the Church to the end of time ;
and still, while it is continued, it is in some sort a history
of progress, and one in which the Spirit of God mingles,
and which the providence of God moulds.

What then is it which draws the line of separation
between the apostolic period and all the subsequent periods

LECT. I. THE NEW TESTAMENT. 37

of this history? It is this — That the apostolic period is
not only a part of the history of the apprehension of truth by
man : it is also a part of the history of the communication
of truth by God. It is the first stage of the one, and the
last stage of the other. The aspect which the Gospel bears
in the writings of the Apostles is a communication from
God of what it really is, a revelation of what he intended
that it should be in the minds of men forever. This char-
acter of the apostolic writings has, without variation of
testimony, been acknowledged by the Church from the
beginning ; but this acknowledgment has been confined to
these writings, and has never been extended to subsequent
expositions or decrees. Councils and doctors have claimed
a right to be heard, only as asserters and witnesses of apos-
tolic teaching. No later communications from heaven are
supposed or alleged. What has been handed down, —
what is collected out of the writings of the Apostles — is
the professed authority for all definitions and decrees ; and
all reference to (what may appear to be) other authority is
based upon the fact, asserted or implied, that in the quar-
ters appealed to there was reason to recognize some special
connection with the apostolic teaching. This fact, more-
over, comes out most clearly at those moments in which
(what might be called) an advance of doctrine is seen most
evidently to take place. If the doctrine of the Nature of
Christ shows a new distinctness and firmness of outline
after Nice and Constantinople, yet that form of the doc-
trine professes to be, and when examined proves to be,
only a formal definition of the original truth. Nothing
new has been imported into it ; only fresh verbal barriers
have excluded importations which were really new. If the
doctrine of Justification by Faith seems, at the era of the

4

38 THE PROGRESS OF DOCTRINE. LECT. I.

Reformation, like a new apparition on the scene, yet it is
advanced, and is received, only as the old Pauline doctrine
reasserting its forgotten claims.

Even palpable innovations have supported their preten-
sions by the plea of an imaginary tradition, descending
from the days when it was confessed that the communica-
tions of God had been completed. Our own days have
seen fresh evidence of the tenacity with which the Romish
Church holds to this theory, while making that last addition
to the articles of the faith which seemed to imply that it
was abandoned. Then, when the pretence of a tradition
appeared to have finally given way under the ever accumu-
lating mass of novelties, minds accustomed to the logic of
facts began to cast about for some other theory, which
should admit of being reconciled with them. The exposi-
tion of such a theoiy began in this pulpit, and was com-
pleted in the communion into which its author speedily
passed. It was a theory which virtually claimed for the
Church the power to create new doctrine, instead of a mere
authority to determine what was old. But the claim could
not secure adoption, though it had been boldly acted upon,
and seemed necessary to the controversial position of
Rome. The settled sense of Christendom as to the revela-
tion of the truth was not to be violated. Newly-" defined "
doctrines were still to be pronounced true and necessary
on the ground that they had been held by the Apostles,
though no evidence of that fact survived, and that they had
been handed down by tradition, though no trace of the tradi-
tion could be found. The gift thus ascribed to the " Infallible
Authority " was not an inspiration to know the truth of new
doctrines, but a revelation of the fact that they were old.
The new position has been in fact abandoned by those who

LECT. I. THE NEW TESTAMENT. 39

offered, but have not been suffered to hold it (2) ; and we
are still able to say, that only in transient moments of en-
thusiasm, and by some insignificant and eccentric sects,
has there been any definite allegation, that doctrinal com-
munications from God have been received since the last
Apostle died.

The sum of what has been said is this. (First) , There
are words (definite doctrinal communications) of which it
is said by the Lord Jesus, " The words which thou gavest
me I have given them." (Secondly), These words are not
only those which he spake with his lips in the days of his
flesh ; they include other words, afterwards given through
men in the Spirit, during a period of time which is repre-
sented to us by the books of the New Testament. (Thirdly) ,
Those words were finished in that period, and have received
no subsequent additions. The description in the text not
only cannot be shown to belong, but has never been sup-
posed to belong, to any words which have been spoken
since.

On these three points the judgment of the Church has
been all but universal and unchanging. In speaking there-
fore of progress of doctrine in the New Testament, I speak
of a course of communication from God which reaches its
completion within those limits, constituting a perfected
scheme of divine teaching, open to new elucidations and
deductions, but not to the addition of new materials.

3. The books of the New Testament are the form into
which this divine teaching has been thrown for permanent
and universal purposes, and by the will of God they con-
stitute the only representation of it for all men and for-
ever. I have now to add that they give the representation,

40 THE PROGRESS OF DOCTRIXE. LeCT. I.

not only of its substance, but also of the plan on which it
was progressively matured.

It must here be remarked that there are two ways in which
we may exhibit the progressive development of any S}^stem
of things, whether it be a scheme of religious doctrine, a
science, a political constitution, or anything else which has
completed itself by degrees — one of which may be charac-
terized as the historical, the other as the constructive method.
In the one case we inquire after the exact succession of
events through which the result was reached ; in the other
we discriminate the stages of advance in the result itself.
The representation of progress made in the one case would
be regulated simply by the order of fact, while that which
would be produced in the other would be rather governed
by the order of thought. Now if we consider the New Tes-
tament as representing a progressive development of doc-
trine, it is so in the latter sense more than in the former.
It is rather a constructive than a simply historical represen-
tation. For instance, in the development of the manifesta-
tation of Christ in the flesh, the words and deeds recorded
b}' St. John must be restored, on the historic principle, to
their proper places in the actual order of events ; on the
constructive principle, the}7- properly coalesce into a sepa-
rate whole, as bringing out a view of that manifestation,
which is an advance in the order of thought upon the view
which the s^ynoptic Gospels present. So in a historic rep-
resentation of the formation of apostolical doctrine we
should have to trace the successive steps and occasions of
its advance, to secure the exact chronological arrangement
of St. Paul's Epistles, and to insert them in their several
places in the narrative of his labors. On the other hand,
the purposes of a constructive representation may be better

LECT. I. THE NEW TESTAMENT. 41

served by keeping the records of the external activity of the
Church separate from its directly doctrinal writings, or by
placing those doctrinal writings in a different order from
that of their chronological production. Thus the New Tes-
tament, as a whole, presents to us a course of teaching on
the constructive rather than on the historic principle ; and
it is in this sense that I propose to take the book as an ade-
quate representation, not only of the substance of the divine
teaching, but of the plan and order of its progress.

It may be said, that there is a difference between the prog-
ress of doctrine as it actually was during the time which
the New Testament covers, and the representation of it
which we have in those particular writings. Yes ! and
there would be a difference between the actual course of
some important enterprise, — say of a military campaign
for instance, — and the abbreviated narrative, the selected
documents, and the well-considered arrangement, by which
its conductor might make the plan and execution of it clear
to others. In such a case the man who read would have a
more perfect understanding of the mind of the actor and the
author than the man who saw ; he would have the whole
course of things mapped out for him on the true principles
of order. Such is the position of every reader of the New
Testament, who accounts that the Lord, by whom the his-
torical development of truth was guided, is also the virtual
author of that representation of it which lies before him.

We have not, then, to make out a chart from materials
given to us, but to study one which is already made. Trac-
ing the course of doctrine as it is seen to advance through
those pages, we shall have no need to reconstruct for our-
selves the actual order in which the truth was historically
developed. Whatever were the measures and gradations

4*

42 THE PROGRESS OF DOCTRINE. LECT. I.

by which it was opened out to the Church at first, here are
the measures and gradations by which it is opened out to
the Church forever. Indeed, the plan on which the Lord
perfected his promised teaching was one which could only
be seen in retrospect. Conducted through the medium of
persons and events, and by the use of local occasions, the
method of procedure must at the time have very imperfectly
disclosed its real system and coherence. Parts of the
truth, for instance, were being cleared and settled in some
Churches, which perhaps were scarcely inquired for in oth-
ers, yet the decision was of the Lord, and destined for the
whole body. A transient occasion demanded the interfer-
ence of a particular Apostle, and through his sentence was
given some fundamental and eternal principle. Among all
that was done and written and said, in that scene of in-
tense activity and incessant movement which the apostolic
writings open to us, it would have been hard indeed at the
time to follow with steady eye the great lines of advancing
doctrine, and to single out the acts and documents which
would adequately represent the results secured. Only
when these results had been firmly deposited in the Church,
could the successive contributions of the divine teaching be
recognized, and their relative order discerned. To exhibit
this plan of things there was need, not of a mass of acci-
dental records, but of a body of records selected and ar-
ranged. It might seem that we had no right to attribute
such a character as this to a collection of writings which
are upon the face of them independent and occasional.
Yet it is certain that, when taken as a whole, this is its
effect, and that it makes upon the mind the impression of
unity and design. He who reads through the Koran
(albeit the work of a single author) finds himself oppressed,

LECT. I. THE NEW TESTAMENT. 43

as by a shapeless mass of accidental accretions. He who
reads through the New Testament finds himself educated
as by an orderly scheme of advancing doctrine. The sev-
eral books seem to have grown into their places as compo-
nent parts of an organic whole ; and " the New Testament
of our Lord and Saviour Jesus Christ " lies before us as an
account of a perfected revelation, and a course of divine
teaching designed and prepared by one presiding mind.

II. Having now accomplished the preliminary steps, I
will close this introductory Lecture by pointing out the
reality, of the progress of which I speak, the stages through
which it is perfected, and the principles by which it is regu-
lated.

1. The reality of this progress is very visible ; and more
especially so when we regard the New Testament as the
last stage of that progressive teaching which is carried on
through the Scriptures as a whole. Glance from the first
words to the last, "In the beginning God created the heav-
ens and the earth " — " Even so, come, Lord Jesus." How
much lies between these two ! The one the first rudiment
of revelation addressed to the earliest and simplest con-
sciousness of man, that, namely, which comes to him through
his senses, the consciousness of the material world which
lies in its grandeur round him : the other the last cry from
within, the voice of the heart of man, such as the interven-
ing teaching has made it ; the expression of the definite
faith which has been found, and of the certain hope which
has been left by the whole revelation of God. The course
of teaching which carries us from the one to the other is
progressive throughout, but with different rates of progress
in the two stages which divide it. In the Old Testament
the progress is protracted, interrupted, often languid, some-

44 THE PROGRESS OF DOCTRINE. LECT. I.

times so dubious as to seem like retrogression. Accessions
take place in sundry parts, in divers manners, at times un-
der disguises of earthly forms, seeming to suggest mistakes,
which have to be themselves corrected. Yet through it all
the doctrine grows, and the revelation draws nearer to the
great disclosure. Then there is entire suspension. We
turn the vacant page which represents the silence of 400
years, — and we are in the New Testament.

Now again there is progress, but rapid and unbroken.
Our steps before were centuries ; now they are but years.
From the manger of Bethlehem on earth to the city of God
coming down from heaven the great scheme of things
unrolls before us, without a check, without a break. It is in
harmony with processes of nature and with human feelings,
that preparations should be slowly matured, but that final
results should rapidly unfold. When life becomes intense
it can no more endure delays, or develop itself by languid
progression. The root was long before it showed the token
of its presence, the stem and leaves grew slowly, but yes-
terday the bud emerged from its sheath, and to-day it is
expanded in the flower. A swift course of events, the period
of one human life, a few contemporary writers have given
us all the gospel that we need to know under our present
dispensation, all that we shall ever know till Jesus comes
again.

But there is, as has been observed, a plan of progress
though its course is swift, and I would take note first of its
stages and then of its principles.

2. Its stages I do not now examine ; but just mark them
off as they catch the eye. First we are conducted through
the manifestation of Christ in the flesh : we see and hear
and learn to know the living person, who is at once the

LeCT. I. THE NEW TESTAMENT. 45

source and the subject of all the doctrine of which we speak.
He is presented as the source, of doctrine, delivering with
his own lips the first Christian instructions, the first
preaching of a present gospel and the pregnant principles
of truth. He is presented as the subject of doctrine, for
it is himself that he offers to us by word and deed as the
object of our faith, and the events which we see accom-
plished in his earthly history are the predestined substance
of all subsequent instruction. But within this stage of
learning there is not only continuous development by the
course of events and accumulation of facts, but at a certain
point a great change occurs, which is visible to every eye.
It is the point where we pass from the synoptic Gospels
and come under the teaching of St. John. Now we rise
to heaven, and go back to " the beginning," and set forth
from "the bosom of the Father." Now we are taught to
recognize the glory of the person of Christ, with a con-
sciousness not changed but more distinct, with acknowl-
edgments not new but more articulate. In the former Gos-
pels we have walked with him in the common paths of life ;
in this we seem to have joined him on "the hoty mount."
It is almost like the change which was witnessed by the
three disciples, who had walked conversing by his side, and
then suddenly saw his countenance altered and his raiment
white and glistering. Such is the effect upon our minds,
not merely of the last Evangelist's own expressions, but of
that selection of words and acts which it was his commis-
sion to make and to leave.

We close the Gospels and open the books which follow.
We have passed a great landmark and are farther on our
way ; yet the line of doctrine which we pursue seems to
have sunk to a lower level, for we cease to be taught by

46 THE PROGRESS OF DOCTRINE. LECT. I.

the lips of the Incarnate Word, and are remitted to the
discourses and writings of men. Is this progress? He
assured us that it would be ; and we find that it is.

We are under the dispensation of the Spirit ; and in the
book of Acts are borne, by seeming accident but by invis-"
ible guidance, straight along that line of fact and of
thought in which we are to find the full developments of
the truth which was given in the Gospels.

In matter of doctrine the book of Acts is our introduc-
tion to the Epistles. Here if the authority of the teacher
seems lowered from what it was in the Gospels, the fulness
of the doctrine is visibly increased. Its more mysterious
parts are seen expanded and defined. Statements which
might seem of doubtful meaning in the former stage have
found a fixed interpretation in the latter. Suggestions of
thought in the one have become habits of thought in the
other. What were onry facts there have become doctrines
here ; and truths, which just gleamed from a parable, or
startled us in some sudden saying, are now deliberately
expanded into manifold and recognized relations with the
feelings and necessities of man. The nature and conse-
quences of the work of Christ on earth, the offices for men
which he now fulfils in heaven, the living relations which
he bears to his people in the Spirit, the discoveries of his
majesty and communication of his glory which are ready to
be revealed in the last time, all these are seen in the apos-
tolic writings, sometimes asserted as perspicuous doctrine,
more often blending and kindling together in the inward
life of the Spirit, giving the form to the character and the
motives to the life.

Yet a further change takes place as we reach the close of
the Scriptures. This inward and personal life in the Spirit

LECT. I. THE NEW TESTAMENT. 47

is not all. There is a kingdom of Christ, which has its
form, its history, its destinies. In the later Epistles we
see a constituted society, and hear the sounds of a coming
conflict : the Church appears on the defensive, and the
steps of invisible powers are moving round her. The pro-
phetic book which follows transports us into the unseen
world, and opens the temple of God in heaven, and shows
us the connection of the history of the Church with things
above and things below ; and guides through the dim con-
fusion of the conflict to the last victory of the Lamb,
leaving us at last among the full effects of redemption, in
a new heaven and a new earth, and in a holy society and
city of God.

3. Having cast our eye along the stages of advance, we
next inquire after the principles by which it is governed ;
and we find them in the relations which the doctrine bears
to its author, which it bears to the facts on which it is
founded, which it bears to the human mind to which it is
addressed, and which its component parts bear to each
other.

a. The relation of the doctrine to its author is the ground
of its continuous unit}T, and unless there be unity we have
no right to speak of progress : for succession is of many,
but progress is of one. The unity of the New Testament
doctrine lies in this, that it is the teaching of one mind, the
mind of Christ. The security for this is given to us in two
ways : first by the fact that there is no part of the later
and larger doctrine which has not its germs and principles
in the words which he spake with his own lips in the days
of his flesh. It is provided that all which is to be spoken
after shall find support and proof from his own pregnant and
forecasting sayings. Secondly, it is made clear by his own

48 THE PROGRESS OF DOCTRINE. LECT. I.

promises beforehand, by facts which evidence his personal
administration, and by the distinct assertions of the men
whom he employs, that, when his own voice has ceased on
earth, it is nevertheless he who teaches still. The testimo-
nies of this are scattered along our whole path, till we
come to the last vision itself, in which he personally reap-
pears, " to show unto his servants the Revelation which
God gave unto him," renewing thereby for the last time the
assertion of our text, " I have given unto them the words
which thou gavest me."

b. The relation of the doctrine to the facts on which it
is founded is a principle by which a certain measure of prog-
ress is necessarily constituted. Christian doctrine does
not ground itself on speculation. It begins from the
region and the testimony of the senses. Its materials are
facts, and it is itself the interpretation and application of
them. It is therefore reasonable that the facts should be
completed, before they are clearly interpreted and fully
applied. Jesus must have died and risen again before the
doctrine concerning his death and resurrection can be
brought to light. Not till the Son of Man is glorified can
we expect to arrive at a stage of doctrine which shall give
all the meaning and the virtue of facts which till then were
not completed. Up to that time we are in the midst of a
history of which his own sa}Ting is true, " What I do thou
knowest not now, but thou shalt know hereafter."

c. The relation of the doctrine to the human mind does
also plainly necessitate a particular kind of progress in the
method of its communication. The doctrine was not
meant to be an opinion but a power : " The words that I
speak unto you, they are spirit and they are life." It
therefore had to pass from the form of a divine announce-

LECT. I. THE NEW TESTAMENT. 49

ment into the form of a human experience. It had to es-
tablish its own connection with the world of human
thoughts and feelings. Once spoken by the mouth of the
Lord, it might perhaps have been left to make this transition
according to the natural laws of the human mind. But the
transition in itself was too great, the consequences of error
in the first stage of it would be too momentous, for the
Author and Finisher of our faith to leave the Church to her
ordinary resources at so critical a moment. He would give
a divine certainty and authority to the first human appre-
hensions of his truth. He would make it sure that he had
himself conducted those first experiences and applications
of the word, by which future experiences and applications
might be guided and tried forever. Therefore the word
spoken to men by the voice of Jesus changed into a word
spoken in men by his Spirit, creating thus a kind of teach-
ing which carried his word into more intimate connection
with human thought and more varied application to human
life.

d. Lastly, the relation of the several parts of doctrine to
each other would call for a certain orderly course of devel-
opment. There is a natural fitness that the knowledge of
the Lord himself should precede the knowledge of his work,
and that we should wait on his ministry on earth before we
apprehend his ministry in heaven, and that we should see
that we are reconciled by his death before we understand
how we are saved by his life ; embracing the meritorious
means before we expatiate among the glorious issues. It
is reasonable that an acquaintance with Christ himself, and
a knowledge of his work and grace, should be given first,
and that, from the source thus provided, the rules and mo-
tives of conduct should afterwards be elicited. It is right

50 THE PROGRESS OF DOCTRINE. LeCT. I.

that we should be fully aud clearly instructed in the things
of our present dispensation, and in the life of faith through
which we are passing now, and in the kingdom of an inward
and spiritual grace, and then that we should be subse-
quently informed, and more dimly and briefly too, of the
great history of the unseen conflict with which we are more
remotely concerned, and of its final issues when the former
things will have passed away and God shall make all things
new. These various parts of the doctrine, though in some
degree commingling and interfused, do yet on the whole
sort themselves out in Gospels, Epistles, and Apocatypse.

Lift up now your eyes on this monument of a distant age
which you call the New Testament. Behold these remains
of the original literature of a busy Jewish sect ; these occa-
sional writings of its leaders, emanating from different hands
and gathered from different localities. They are delivered
to you collected and arranged, though by means which 3-ou
cannot ascertain. They are before 3'ou now, not as acci-
dentally collected writings, but as one book ; a design com-
pleted, a body organized, and pervaded by one inward life.
The several parts grow out of and into each other with
mutual support, correlative functions, and an orderty devel-
opment. It is a " whole bocty fitly joined together and com-
pacted by that which every joint supplies, according to the
effectual working in the measure of every part, making in-
crease of the body to the building itself up " in truth.

It begins with the person of Christ, and the facts of his
manifestation in the flesh, and the words which he gave
from his Father ; and accustoms us by degrees to behold
his glory, and to discern the drift of his teaching and to
expect the consequences of his work. It passes on to his
body the Church, and opens the dispensation of his Spirit,

LECT. I. THE NEW TESTAMENT. 51

and carries us into the life of his people, yea down into the
secret places of their hearts ; and there translates the an-
nouncements of God into the experiences of man, and discov-
ers a conversation in heaven and a life which is hid with
Christ in God. It works out practical applications, and is
careful in the details of duty, and provides for difficulties
and perplexities, and suggests the order of Churches, and
throws up barriers against the wiles of the devil. It shows
us things to come, the course of the spiritual conflict, and
the close of this transient scene, and the coming of the
Lord, and the resurrection of the dead, and the eternal
judgment, and the new creation, and the life everlasting.

Thus it is furnished for all emergencies and prepared for
perpetual use. It dominates the restless course of thought,
and is ever being interpreted by experience and events. It
is an authority which survives when others perish, and a
light which waxes when others wane. By it, as the instru-
ment of God for the education of men, nations are human-
ized and churches sanctified. And 3Tet more real and last-
ing than these are the ultimate results which it secures.
An elect nation is being gathered from among us, and an
eternal Church prepared, which shall supplant all transient
and provisional societies in that day for which the whole
creation waits. Here is the final scope of the Book of our
covenant, in its combination with that older volume which
it continues and completes.

Then is it not to each of us a matter of the deepest per-
sonal concern, that the truth which it teaches and the spirit
which it breathes should have entered into his own soul ;
and that he should thus become a partaker in the life which
it reveals, an example of the character which it demands,
and an inheritor of the portion which it promises? But

52 THE PROGRESS OF DOCTRINE. LECT. I.

this cannot be, unless he yield to the Written Word the
confidence which it claims. Oh ! deal worthily, deal trust-
fully with such a guide as this ! Venture your souls on the
words of which the Lord has said, " I have given unto them
the words which thou gavest me." Receive the message,
receive the form in which it is left to you, " not as the word
of man, but as it is in truth, the word of God," and then
you will find that it " effectually worketh also in them that
believe" ; for he who " obeys from the heart that form of
doctrine into which he is delivered," finds that a course of
progressive teaching is opened in his own soul, to which the
Holy Scripture will never cease to minister, and which
the Holy Spirit will never cease to guide.

LECTURE II.

THE GOSPELS.

THE BEGINNING OF THE GOSPEL OF JESUS CHRIST, THE SON OF GOD.—

St. Mark i. 1.

With reverential and affectionate interest we look back
to the beginnings of those things which possess our alle-
giance as established powers, or are daily enjoyed as familiar
blessings. The thought that they had a beginning, that
there was once a time when they were not, gives a fresh-
ness to the feelings with which we regard them ; while the
comparison of the state of commencement with the state of
perfection brings with it a natural pleasure, in marking the
tendencies and the tokens of all that has happened since.
No words can open the heart to these impressions so
powerfully as those which have just been uttered. The
beginning of the Gospel of Jesus Christ, the Son of God,
places us at the opening of the mystery of godliness, of the
salvation of the world, of the glory which fills the heavens,
and of the kingdom which endures forever.

The expression with which St. Mark opens his narrative
implies that the Gospel is then an established fact and a
completed scheme, and that he here returns to the moment
when the fact began to assert itself before the world as
already present, and the scheme to show itself as in actual
progress. The beginning of the Gospel (according to this
Evangelist) is not found at the birth of Jesus, when the
communications of Heaven were made but to few, and died

54 THE PROGRESS OF DOCTRINE. LECT. IT.

suddenly into silence ; but from the time when John did
baptize in the wilderness, and when Jesus began to show
himself, and "the word of the beginning of Christ" was
publicly proclaimed, never to be again suspended till it
should have become the word of a completed Gospel. It
is indeed the habit of the Apostles to represent the publica-
tion of the Gospel as historically commencing at the same
point of time. " The word," says St. Peter, "which God
sent unto the children of Israel, preaching peace by Jesus
Christ, — that word began from Galilee, after the baptism
which John preached ; x and St. Paul, in presenting to the
Jews "the word of this salvation," dates its proclamation
from the time " when John had first preached before his
coming the baptism of repentance to all the people of
Israel." 2

But the expression which is used in the text of the open-
ing of the public life of Jesus may also be truly applied to
the whole period of that life. The Gospel, considered as
fact, began from the Incarnation, and was completed at the
Resurrection ; but the Gospel, considered as doctrine,
began from the first preaching of Jesus, and was completed
in the dispensation of the Spirit. When the Lord quitted
the world, he left the material of the Gospel already per-
fect, but the exposition of the Gospel only begun ; and in
the subsequent consciousness of his disciples, the period of
the commencement of the word and the period of its per-
fection must have been strongly discriminated from each
other.

When living in the perfect dispensation of the Spirit,
and going to others in the fulness of the blessing of the

*Acts x. 36, 37. 2Ibid. xii. 24.

Lect- IX- THE GOSPELS. 55

Gospel of Christ, they would remember how that Gospel
dawned gradually on their minds during the few years in
which its facts had been passing before their eyes, how im-
perfectly they had understood those facts, how inadequately
they had apprehended the teaching by which the facts were
accompanied, how true it was that what their Lord did
they knew not then, but that they were to know it after-
wards. To them that whole period of time must have
seemed but an initiatory stage, a " beginning of the Gospel
of Jesus Christ the Son of God."

And so it was. The Gospel which Jesus preached was
a Gospel which in its main particulars had yet to be ful-
filled, and which could not be fully opened till it had been
fulfilled. While the facts were still incomplete, the doc-
trine was yet in its commencement ; and we have on this
account the right to describe b}^ the words of the text, not
only the first steps but the ivhole of the manifestation of
Christ in the flesh. The beginning of the Gospel is a name
which in one sense comprehends " all that Jesus began both
to do and teach until the day when he was taken up."

To us this stage of the divine teaching is represented by
the writings of the four Evangelists ; and I would now con-
sider this collection, first relatively, as the beginning of the
orderly development of the Christian doctrine in the whole
New Testament, and then separately, as a course of teach-
ing which bears within its own limits a certain character
of systematic advance.

Two such topics, included in a single Lecture, can
receive little more than a suggestive treatment ; but I pray
that this may not occasion any defect of that careful rever-
ence with which the fourfold Gospel must be ever touched

56* THE PROGRESS OF DOCTRINE . LECT. II.

"by those who see in it the very ark of the covenant, where
the cherubim of glory overshadow the mercy-seat.

I. First, then, we have to observe how the Gospel collec-
tion is fitted to its place and fulfils its function, as the com-
mencement of the Christian doctrine in the New Testament.

Now the Christian doctrine is a doctrine concerning facts
which have occurred and a person who has been manifested
within the sphere of human observation. The foundations
of all that is to be known of the word of life are laid in
" that which was seen with the eyes, and heard with the
ears, and handled with the hands" of men. Then it is
necessaiy for every learner that, before all inferences or ap-
plications, the facts themselves as mere phenomena should
first be rendered in the clearest light. Hence our elemen-
taiy lessons are narratives of the simplest form. A plain
report of words and deeds, eas}^ and inartificial in the ex-
treme, in which the most stupendous events elicit no articu-
late expression of feeling, without appearance of plan or
system, with scarcely a comment or reflection, and in which
a word of explanation almost startles us — such is the char-
acter of the three first of those writings which form the
ground and contain the material of all subsequent Christian
doctrine. No literary fact is more remarkable than that
men, knowing what these writers knew, and feeling what
they felt, should have given us chronicles so plain and
calm. They have nothing to say as from themselves. Their
narratives place us without preface, and keep us without
comment, among external scenes, in full view of facts, and
in contact with the living person whom they teach us to
know. The style of simple recital, unclouded and scarcely
colored by any perceptible contribution from the mind of
the writers, gives us the scenes, the facts, and the person,

LECT. II. THE GOSPELS. 57

as seen in the clearest light and through the most transpa-
rent atmosphere. Who can fail to recognize a divine pro-
vision for placing the disciples of all future ages as nearly
as possible in th'e position of those who had been personally-
present at "the beginning of the Gospel of Jesus Christ
the Son of God?"

The importance, in the whole course of instruction, of
first fixing on the mind both the objective reality of the facts
and the living portrait of the person, is further intimated by
the fourfold repetition of the history. Four times does the
Lord walk before us in the glory of grace and truth, and,
whatever correspondences or variations the Gospels may
exhibit in other parts of their narratives, four times are the
great facts of the death and resurrection of Christ rehearsed
to us in the minuteness of circumstantial detail. We do
not go forward to further disclosures, till the historical facts
have been insured to us by testimony upon testimony, and
the portrait has grown familiar to us by line upon line.

Far on in the holy books, when the scriptural structure is
nearly perfected, our eyes are turned back to the ground of
visible, audible, tangible realities from which we started.

" That which was from the beginning, which we have
heard, which we have seen with our eyes, which we have
looked upon, and our hands have handled of the Word of
life (for the life was manifested, and we have seen it, and
bear witness, and show unto you that eternal life, which
was with the Father and was manifested to us), that which
we have seen and heard declare we unto you, that ye also
may have fellowship with us." 1

Yes, it is true. We have fellowship with those that

* 1 John i. 1-3.

58 THE PROGRESS OF DOCTRINE. LECT. II.

speak, not only in their spiritual relations with their Lord
(which they fully understood only after he was gone) , but
in their remembrances of him in that earlier time when he
was yet with them. Their witness is effectual for this end.
For us also it is all real. He dwelt among us. We beheld
his glory. We caught the gracious words that proceeded
out of his mouth. So things went with him. So he looked
and moved and spoke. So he wrought and suffered and
died. We have stood by the cross of Jesus. We have
entered the empty sepulchre. We have seen him alive after
his passion. He has shown us his hands and his feet. We
have been led out as far as to Bethan}^, have seen the hands
lifted up to bless, and watched the ascending form.

Open these pages where we will, the sense of reality re-
vives within us. We feel afresh that we have not followed
cunningly devised fables, have not loved an idea, or trusted
in an abstraction. We know in whom we have believed,
and feel that our Redeemer is our friend. We are sol-
emnized as in a holy sanctuaiy, and secure as in a familiar
home. We have escaped from doubt and debate, and no
longer criticise or reason. We have recovered the mind
of little children. We sit at the feet of Jesus : and the
faith which came into his presence languid and disconcerted,
departs invigorated and refreshed.

Brethren, let me urge upon you the habitual study of the
holy Gospels for this revival of the reality and simplicity
of faith. Let me urge it more especially upon those who
converse in the region of abstract ideas, whether they fre-
quent the ordered paths of s}Tstematic divinity, or wander
in the free excursions of speculative thought. Dear as the
Gospel stories are to the simple peasant, they are yet more
necessary to the student and the divine ; for there are influ-

LECT. II. THE GOSPELS. 59

ences in abstract thought and in dogmatic discussion which
will drain the soul of life unless fitting antidotes be used :
and there is no antidote so effectual, as is found in a con-
tinual return to those scenes of historic fact in. which the
word of God has given us our first lessons in Christ.

This necessity for habitual converse with the evangelical
narratives is a sufficient proof of the wisdom which assigned
them the place and the space which they actually fill, and
especially which ordained that the picture of our Lord's
earthly life should be given to us not in one Gospel, but in
four.

I suppose we all feel how different would have been the
effect of possessing one " Life of Christ," however full and
S3'Stematic. We spend more time, and (if I may use the
expression) feel more at home, in the four successive cham-
bers than we should have clone in one long gallery ; and the
impression of all that is there shown to us sinks deeper into
the heart, from the repetition of many passages of the story
under slightly varying lights and in different relative con-
nections. Lively attention, minute observation, careful
comparison, and inquiry which is never fully satisfied, are
awakened at every step by that singular combination of
resemblances and differences ; and the mind is thus engaged
to dwell longer on the scenes, conversing among them in a
more animated spirit, and with an interest which is per-
petually refreshed. We know the immense expenditure of
labor in our own day on the comparative characteristics of
the Gospels, and the manifold attempts to harmonize or to
reconstruct them, to ascertain the point of view of the
writers, and to account for the variations in their selection
and position of incidents and in the turn which they give to
discourses. Whatever be the spirit in which such attempts

60 THE PEOGEESS OF DOCTRINE. LeCT. II.

are made, they at least afford an incidental witness to the
care which divine wisdom has taken to detain and occupy
our minds at the outset in those scenes in which alone we
can learn to know Jesus Christ himself.

It is plain that the four histories are modified by their
own instinctive principles of selection and arrangement,
which do not indeed announce themselves, and almost elude
our attempts to ascertain them, but yet result in giving
four discriminated aspects of their common subject, as the
Royal Lawgiver, the Mighty Worker, the Friend of Man,
and the Son of God — four aspects, but one portrait ; for if
the attitude and the accessories vary, the features and the
expression are the same. (3)

Who does not perceive the immense assistance hereby
given to us for receiving the knowledge of Christ? One
representation, however full, would still have suggested
the thought, "This is the impression made upon a single
mind. Who can say what part of it is due to the
idiosyncrasies of the witness ? If we had the impressions
of another mind, perhaps we should have a different image."
As it is, we derive the impression from four different quar-
ters, and the image is still the same. It is represented
from four different points of view ; but, however repre-
sented, it is the same Jesus. The conception is one, and
its unity attests its truth. We feel that we see him as he
was. No human being that ever trod the earth has left
behind a representation of himself more clear and living,
and more certain in its truthfulness, than is that which we
possess of the Prophet of Nazareth in Galilee.

From time to time some fresh portrait may appear.
Some adventurous imagination, charmed and yet perplexed
by the Gospel story, may attempt to reconstruct it in ac-

LECT. II. THE GOSPELS. 61

cordauce with the spirit of the world. Unable to receive
as real the sole example of sinless humanity, it may intro-
duce into the picture touches of the error and infirmity
which are not there ; and may mistake the awful gleams of
the indwelling Godhead for the glimmer of an enthusiasm
which deludes and is deluded. The world may read the
bold romance, and half commend the creation of fancy.
But the creations of fancy perish as they rise, and the
Jesus of the Gospels remains ; not only as a perfect ideal,
but as a vivid reality, a representation which appears, after
every fresh attempt to change it, more glorious in majesty
and beauty> and more conspicuous also for truthfulness
and life.

In placing the statement of the person of Christ as the
first work of the Gospel histories, and as the beginning of
the Gospel itself, I speak in accordance with the spirit of
those books and of the whole ensuing system of doctrine.
Jesus Christ created the Gospel by his work ;• he preaches
the Gospel by his words ; but he is the Gospel in himself.
The expression is but the condensation of a hundred
passages of Scripture which declare him to be that, which,
iu more timid but less adequate language, we might say
that he wrought > or that he taught, or that he gave. " I am
the resurrection and the life."1 He "is our peace,"2 he
" is our life," 3 he is " the hope of glory." 4 " He of God '
is made unto us wisdom, and righteousness, and sanctifica-
tion, and redemption."5 and they who are saved "are
made partakers of Christ,"6 not merely of his gifts,
whether they be gifts of grace or glory. Is it not indeed

iJohnxi. 25.

2Eph. li. 4.

3 Col. iii. 4.

4 Col. i. 27.

0

5 1 Cor. i. 30.

6Heb. iii. 14

62 THE PEOGKESS OF DOCTEINE. LECT. IT.

the distinguishing feature of the Christian system, that it
places the foundation of salvation in living relations with a
living person, rather than in the adoption of opinions or of
habits? that under it the believer is, not the man who
maintains the doctrine of the Trinity, or holds "justifica-
tion by faith," but the man who has " come to " Christ and
" abides in" him?

These are the Lord's own words : the}' are fundamental
words in relation to all that is added afterwards : they are,
in matter of doctrine, the beginning of the Gospel. The
writings of the Evangelists do not present to us a scheme
of doctrine as to the nature of Christ or as to the work
which he does. They present to us the Lord Jesus himself,
as he showed himself to men in order to win their confi-
dence and fix their trust. Men learned to know him and
to trust him before they fully understood who he was and
what he did.

The faith which, in the Gospel stories, we see asked for
and given, secured and educated, is a faith that fastens
itself on a living Saviour, though it can yet but little com-
prehend the method or even the nature of the salvation.
Thus the New Testament, in giving us these narratives for
our first lessons in Christian faith, teaches us that the
essential and original nature of that faith lies, not in ac-
ceptance of truths which are revealed, but in confidence in
a person who is manifested. " He that cometh to me,"
" He that believeth on me," is the Lord's own account of
the child of the new covenant who is the fit recipient of ad-
vancing doctrine. Faith, as seen in the Gospels, results
not in the first place from the miracles which justify and
sustain it, but from the personal impression which appeals
to the conscience and the spirit in man. The first disciples

LECT. II. THE GOSPELS. 63

believed before a miracle had been shown. It was imputed
as a fault, "Except ye see signs and wonders ye will not
believe :" * and it was a condescension to inferior spiritual
sensibilities when the simple words "Believe me"2 were
changed to " Or else believe me for the very works' sake."
As it was with those disciples, so also is it with ourselves.
The evidential works have their own most important, most
necessary office : but the Lord himself is his own evidence,
and secures our confidence, love, and adoration, by what
he is more than what he does.

We pass on from the Gospel histories into a dispensation
of invisible offices and spiritual relations, and we carry
with us the personal knowledge of him by whom these
offices and relations are sustained. It is this which secures
that they should not be to us a s}7stem of ideas and abstrac-
tions, of words and names. The Mediator between God
and man, the High Priest in the spiritual temple, the King
on the unseen throne, is this same Jesus who went in and
out among us, whom we have seen sitting in the house at
Bethany, or by the well at Sychem, receiving sinners,
preaching to the poor, comforting his friends, and suffering
little children to come to him. With an acqaintance
already formed, a confidence already secured, and a love
already awakened, we can pass with a prepared heart to
more abstruse revelations of the same Lord, when he is
presented as the righteousness of the sinful in the Epistle
to the Romans, as the predestined source of life in the
Epistle to the Ephesians, as the sacrifice and priest of the
new covenant in the Epistle to the Hebrews. Having first

1 John iv. 4:8. 2 Ibid. xiv. 11.

64 THE PROGRESS OF DOCTRINE. LECT. II.

known himself, we are ready for the Spirit to take of the
things which are his and show them to us.

II. Our reflections hitherto have turned upon the relation
which the Gospel collection bears to the whole New Testa-
ment, and we have looked at it as the beginning of a course
of doctrine extending through the books which follow. It
is now farther to be noted, that its oivn separate work is
■itself fulfilled on an apparent plan of progressive develop-
ment, which is constituted by the relative characters of the
Gospels viewed in the order which they have habitually
assumed.

(1.) The collection is divided into two parts by a line of
demarcation perceptible to every eye and recognized in
every age ; the first three Gospels forming the one part and
the fourth Gospel the other. The former naturally pre-
cedes, and in its effect prepares us for the latter. "We are
to learn the great lesson of the manifestation of Christ :
and here, as in most other subjects, the order of fact is not
the order of knowledge. In the order of fact the glory of
the divine nature precedes the phenomena of the earthly
manifestation ; but in the order of knowledge the reverse
is true. Events occurring in time, a place in human
histoiy, and the external aspect of a life, must supply the
antecedent conditions for the higher disclosures. Thus the
triple Gospel, which educates us among scenes of earth,
prepares us for that which follows. Our minds are led
along that very course of thought over which they would
have moved if we had been eye-witnesses of the manifesta-
tion of Christ, in that we are familiarized with its ordinary
aspect aud most frequent characteristics, before our
thoughts are riveted on those peculiar passages in which
the revelation of glory is most concentrated, and which

LECT. II. THE GOSPELS. 65

serve to interpret all that we had before felt to be im-
plied.

(2.) Again, if the synoptic Gospels are taken by them-
selves, we observe, even within the limits of this division,
certain orderly steps of advance. Each of these narratives
has its own prevailing character, whereby it makes its
proper contribution to the complete portrait of the Lord :
each also has its own historical associations, whereby it
represents a separate stage in the presentation of Christ
to the world. Both the internal characters and the his-
torical associations of the several Gospels have been fully
wrought out by recent writers, and are now generally
understood. Yet they must be shortly noticed here, for
the due elucidation of the statement that the books in com-
bination constitute a progressive course.

The record of St. Matthew, ever recognized as the
Hebrew Gospel, is the true commencement of the New
Testament, showing how it grows out of the Old, and pre-
senting the manifestation of the Son of God not as a de-
tached phenomenon, but as the predestined completion of
the long course of historic dispensations. It is the Book
of the Generation of Jesus Christ, the Son of David, the
son of Abraham. It founds itself on the ideas of the old
covenant. It refers at every step, especially in its earlier
chapters, to the former Scriptures, noting how that was
fulfilled which was spoken by the prophets. It is a history
of fulfilment, presenting the Lord as the fulfiller of all
righteousness, the fulfiller of the Law and the Prophets,
not come to destroy, but to fulfil. It sets him forth as a
King and Lawgiver in that kingdom of heaven for which
a birthplace and a home had been prepared in Israel : and
thus corresponds to that period in the historical course of

6*

66 THE PROGRESS OF DOCTRINE. LeCT. II.

events when the word was preached to none but to the
Jews only.(4)

The Gospel of St. Mark is traditionally connected with
St. Peter, who first opened the door of Faith to Gentiles,
and has the appearance of being addressed to such a class
of converts as it was given to that Apostle to gather, men
like the devout soldiers of Caesarea, in whom the Eoman
habit of mind was colored by contact with Judaism. It is
the Gospel of action, rapid, vigorous, vivid. Entering at
once on the Lord's official and public career, it bears us on
from one mighty deed to another with a peculiar swiftness
of movement, and yet with the life of picturesque detail.
Power over the visible and invisible worlds, especially as
shown in the casting out of devils, is the prominent char-
acteristic of the picture. St. Peter's saying to Cornelius
has been well noticed as a fit motto for this Gospel, " God
anointed Jesus of Nazareth with the Holy Ghost and with
power, who went about doing good and healing all those
who were oppressed of the devil." In relation to the ex-
pansion of the word from its first home in Jewry to its
ultimate prevalence in the whole earth, this Gospel occupies
an intermediate position between those of St. Matthew and
St. Luke. Its representation of the Lord is disengaged
from those close connections with Jewish life and thought
which the first Gospel is studious to exhibit, while it is
wanting in that breadth of human sympathy and special
fitness for the Gentile mind at large which we recognize in
the treatise of St. Luke.

This latter Gospel intimates its character in this respect
by a genealogy which presents to us not the son of Abra-
ham, but the son of Adam; and it carries out the intima-
tion by special notice of our Lord's familiar intercourse

LECT. II. THE GOSPELS. 67

with human life, his tender sympathies with human feelings,
his large compassion for human woes. The preface, ad-
dressed to a Gentile convert, indicating the position of the
writer in regard to the facts which he will relate, and speak-
ing in the language of classical composition, shows us at
the outset that we have passed from Jewish associations to
a stage in the histor}T of the world when its purpose of
expansion has been proved, and its character of universality
established. The whole tone of this Gospel constitutes it
pre-eminently a Gospel for the Gentiles, specially adapted
to a Greek mind, then, in some sense, the mind of the world.
Its internal character thus accords with its historical posi-
tion, as the Gospel of St. Paul, written by his close com-
panion, and circulated, we cannot doubt, in the Churches
which he founded.

As the book of Acts shows us three stages in the outward
progress of the Gospel, first within the bounds of Judaism,
then in the work of St. Peter, spreading beyond those limits
in the Roman direction, and finally in the ministry of St.
Paul, delivered' freely and fully to the world ; so do the
sjmoptic Gospels, as they stand in the canon, correspond
with a singular fitness to those three periods. We are going
forward as we pass through them, and are completing the
representation of Christ, not by mere repetition or fortu-
itous variation in our point of view, but in a certain orderly
sequence, corresponding to that in which the knowledge of
him was historically opened to the world. The evangelical
narratives are the proper monuments of a Gospel, which
first asserted itself as the true form of Judaism and the
legitimate consummation of the old covenant, and then
unfolded its relations with the whole race of mankind, and
passed into the keeping of a Catholic Church.

68 THE PKOGEESS OF DOCTKINE. LECT. II.

(3.) If in traversing the synoptic Gospels we march in the
line of a historical advance, it is still more plain that we
do so when we pass to the teaching of St. John.

The Gospel of Christ had no sooner completed the con-
flicts through which it established its relations to Judaism
and to the world, than it entered on those profound and
subtile, those various and protracted controversies, which
turned on the person of Christ. This was the natural course
of events, whether we regard the tendencies of human
thought, the wiles of the devil, or the government of God.
If the revelation of Christ himself (as distinguished from
what he taught and what he wrought) is the foundation of
the whole Gospel, it would be first to explore this mystery
that the activities and subtleties of thought would address
themselves ; it would be first to destroj7 this mj^stery that
the assaults of the enemy would be directed ; it would be
first in securing this mystery that the divine guidance of
the Church would be made manifest. One Apostle, the first
and the last of the " glorious company," was chosen as the
chief instrument for settling human thought, defeating the
wiles of the devil, and certifying the witness of God. There
was but one moment in which the conditions for such a pro-
duction could co-exist. It must be after a speculative the-
osoplry had begun to form its language and manifest its
aberrations. Yet it must be while the voice of an eye-wit-
ness could still be lifted up, to tell what e}Tes had seen, and
ears had heard, and hands had handled of the Word of
Life ; so that the clearest intuitions of the divinity of Jesus
might be forever blended with the plainest testimony of the
senses concerning him. Such a moment was secured by the
providence which ordained that John should live till the
first heresies had shaped themselves. The disciple who

LECT. II. THE GOSPELS. 69

first came to Jesus, who followed him most closely, who lay-
in his bosom, who stood by his cross, who believed when
others were confounded, who saw with more penetrating eye
the glory which they all beheld, was reserved to complete
the written statement of the person of Christ, in a record
which has been designated from ancient days as M the Gos-
pel according to the Spirit."

As the other Gospels respectively make prominent the
ideas of law, of power, and of grace, so does this present
the glory of Christ. " We beheld his gloiy, the glory as
of the Only-begotten of the Father."1 All the disciples
beheld it, but there was one whose pure, lofty, and con-
templative spirit fitted him to be the best recipient, and
therefore the best exponent, of the sublime disclosure. To
him, therefore, the office was assigned, and his Gospel is its
fulfilment. He begins, not like his predecessors from an
earthly starting-point, from the birth of the son of Adam
or the son of Abraham, or the opening of the human minis-
try, but in the depths of unmeasured eternity and the re-
cesses of the nature of God ; and then, bringing the First-
begotten into the world, traces with adoring eye the course
of word and deed by which he manifested forth his glory,
and at last delivers his record to others, " that they may
believe that Jesus is the Son of God, and that believing
they may have life through his name." 2

We have now seen that in the three synoptic Gospels the
representation of Christ, as he lived and conversed amongst
men, is carried on by three successive stages, from its first
Jewish aspect and fundamental connection with the old
covenant to its most catholic character and adaptation to

i John i. U. 2 ibid. xx. 3i.

70 THE PROGRESS OF DOCTRINE. LECT. II.

the Gentile mind ; and that these steps correspond to and
are connected with the historical stages of advance, by
which the Word of God passed from its first home to its
destined sphere of influence. We have seen that in the
fourth Gospel we rise to a more distinct apprehension of
the spiritual mystery involved in the picture which has been
presented ; and, further, that this advance also is connected
with historical conditions, subsequent in time to those un-
der which the preceding books originated. The course of
teaching thus produced is according to that principle which
places the earthly things as the introduction to the heavenly,
and keeps everything in "its own order, first that which is
natural, and afterwards that which is spiritual."

And }~et these stages of progress are constituted only by
differences of degree. There is nothing expanded in one
book which has not been asserted in another. Take what-
ever may seem to 3*011 the distinguishing idea of an3rone of
them, and you find a strong expression of it in all the oth-
ers. The Judaism of St. Matthew reaches out to the call-
ing of the Gentiles ; and the catholic spirit of St. Luke falls
back upon his Jewish origin. St. John, in exhibiting the
divine nature of Christ, exhibits only what the others have
everywhere implied and frequently affirmed. " The Johan-
nean conception of Christ," as it has been termed by some,
who would place it in opposition to preceding representa-
tions, is in fact their explication and confirmation. In the
former Gospels we behold the Son of God, proclaimed by
angels, confessed hy devils, acknowledged by the voice of
the Father ; with authority and power commanding the
visible and invisible worlds, and at the central moment of
the histoiy transfigured on the holy mount before the e3Te-
witnesses of his majest}-. The first word in the Temple

LECT. II. THE GOSPELS. 71

declares to his earthly parent his conscious relation to his
Father ; the last charge to the Apostles founds the Church
in the name of the Father, the Son, and the Holy Ghost ;
while, in the intervening period, some voice of self-revela-
tion more deep than usual is from time to time suffered to
fall upon our ears ; like that which so many commentators
have noticed as a kind of anticipation of the language of
St. John, " All things are delivered to me of my Father ;
and no man knoweth who the Son is but the Father, nei-
ther knoweth any man the Father save the Son, and he to
whomsoever the Son will reveal him." x

On the other hand, it is in the record of St. John that we
read words which, if found in another Gospel, would have
been eagerly urged as antagonistic to "the Johannean con-
ception." We can imagine what use would then have been
made of the argument (John x. 34-36) founded on the text,
"I have said ye are gods," or of the assertions, "The
words which ye hear are not mine," and " The Father is
greater than I." Now, standing in connection with the
claim to the incommunicable Name, and with the state-
ments, " All things that the Father hath are mine," and " I
and the Father are one," that argument and those assertions
cannot be mistaken ; but they serve to confirm the unity of
that revelation of God manifest in the flesh, of which one
aspect is more fully exhibited in one part, and the other
aspect in the other part of the Evangelical record. (5)

Asserting then the peculiar development which the last
Gospel gives to the doctrine of the person of Christ, we
also assert that there is no variation from the original con-
ception. The exposition is continuous ; the picture is one.

1 Matt. xi. 27, alid Luke x. 22.

72 THE PROGRESS OF DOCTRIXE. LECT. II.

From the beginning of St. Matthew to the end of St. John
it is one Lord Jesus Christ, as really the Son of Man in
the last Gospel as in the first, as really the Son of God
in the first Gospel as in the last. Only we find, in passing
under the teaching of St. John, that here the great mysteiy
shows more vivid and mature ; that the intuitions of it have
become more conscious and clear, and the assertions of it
more definite and indisputable ; that we have advanced from
the simple observation of facts to the state of retrospection
and reflection, and that we have attained to the formation
of a language fitted to the highest conceptions of him who
is the Only-begotten of the Father, the Life, and the Light,
and the Truth, and the "Word Eternal.

►Such is the character of the Gospel collection, regarded
as an exposition of the doctrine of the person of Christ.
As a scheme characterized by unit}7 and progress it has
obviously the appearance of design : and the appearance of
design is an argument for its realit}r.

But ichose design is this, which appears not in the sepa-
rate books, but in the collection taken as a whole? The
agents were severed from each other, and wrote as their
respective turns of mind and historical circumstances deter-
mined. Where then was the presiding mind which planned
the whole, and, in qualif}Ting and employing the chosen
agents, divided to every man severally as he would? By
the voice of the Church as a body, bjr the ever-accumulating
consent of her several members, an unchanging answer
comes down from age to age. The Spirit of the Lord is
here.

Yes ! the Spirit was to testify of Jesus, and the fourfold
Gospel is his permanent testimony. In it he has provided
that the foundations of our faith should be laid in the region

LECT. II. THE GOSPELS. 73

where the foundations of all human knowledge lie, namely,
in the evidence of the senses, in that which " eyes have
seen, ears have heard, and hands have handled of the Word
of Life." He has provided that the object of our faith
should be known to us as he was known to those who saw
him, that he should be clearly known by the simplicity,
fully known by the variety, and certainly known by the
unity, of the narratives which give to the world the per-
petual and only representation of its Redeemer. Finally,
he has provided that the representation should be com-
pleted by a progressive course of teaching, which first fa-
miliarizes us with the conversation of our Lord among men
in its general and ordinary aspect, and then admits us to
the more concentrated study of the glory and the mystery,
which had already made themselves felt at every step.

I have only to add, that the divine teaching thus given,
even when viewed separately, has the appearance of being
not a whole scheme ending in itself, but a part of a larger
scheme. I mean that the general effect of the manifestation
which is made in the Gospels is such as almost necessitates
farther disclosures.

One shining with the glory of the Only-begotten of the
Father, but clothed in the poverties and infirmities of man,
has walked before us in power and weakness, in majesty
and woe. He has come close to us, and drawn us close to
him ; has touched every chord of our hearts : has secured
our implicit trust, and become the object of adoration and
love : then he has hung upon a cross, has sunk into a grave,
has risen, has ascended, and is gone. It was a brief dispen-
sation, and is finished once for all. "What did it mean?
What has it done ? What are our relations with him now ?
and in what way has this brief appearance affected our

74 THE PROGRESS OF DOCTRINE. LECT. II.

position before God and the state and destiny of the soul?
What is the nature of the redemption which he has wrought,
of the salvation which he has brought, of the kingdom of
God which he has opened to all believers ?

These were questions left for the Disciples when Jesus
was gone ; and, when the reader of the Gospel story reaches
its close, these questions remain for him. The Disciples
would recall what their Master had spoken, in order to
gather the whole result of the words of his lips. The reader
also will review that personal teaching of Christ which is
interwoven with his visible manifestation, and will ask
whether it gives an answer to the questions which the mani-
festation suggests ; whether it does so fully or partially, as
a final communication, or as the commencement of informa-
tion to be completed afterwards. This is the subject which
will next claim our attention, as the first step in the inquiry,
how the Christian doctrine was added to the Christian facts
— the divine interpretation to the divine intervention.

The relations between these two parts of the Gospel have
now in some measure come into view. We have seen that
the evangelical narrative creates the want and gives the
pledge of an evangelical doctrine ; that it also deposits its
material and provides its safeguard.

a. The narrative creates the icant, in that it leaves the
mind of the reader in a state of desire and expectation,
since the stupendous facts which it recites cannot but sug-
gest anxious inquiries which wait for clear replies, and vast
speculations which demand a firm direction.

b. And this want seems to carry with it the pledge that
it is raised in order to be satisfied. We feel sure that God
has not given us the external manifestation of his Son,
and then left the questions which arise out of it unanswered

LECT. II. THE GOSPELS. 75

and the hopes which it suggests undefined. In the fulness
and vividness of the record of the facts we find an implied
assurance, that their purposes and results shall also be
made clear, and receive in their proper place their own
proper exposition.

c. Again, the history deposits the material of the doc-
trine ; for that material is nothing else than Christ manifest
in the flesh — his incarnation, his obedience, his holiness,
love, grace, and truth, his death and passion, his resurrec-
tion and ascension, and then, beyond these, his glorified
life, and his coming and his kingdom, in which the past
history finds its necessary and predicted issues. These,
brethren, are the topics of the evangelical teaching, and
the constituent elements of the truth, seeing that in this
manifestation of the Son of God all that men had known
before has received its full illustration and its final seal,
and that which they had not known has been once for all
revealed. All that is to be learned is comprised within
this circle. The deep mine of truth lies beneath this spot.
M In him (as the mystery of God) are hid all the treasures
of wisdom and knowledge." 1

d. Lastly, the narrative provides the safeguard of the
doctrine. Before we arrive at the latter form of teaching,
we have been secured against its possible dangers, having
been already taught in the most effective way to feel that
our trust is not in a name which we learn, but in a person
whom we know ; not in a scheme of salvation, but in a
living Saviour. I cannot say how strongly I feel the value
of the Gospel narrative in this last point of view ; and I
feel it most when I observe the effect of other methods,

lCol. ii. 3.

76 THE PROGRESS OF DOCTRENTE. LECT. II.

which have trained the minds of disciples mainly by-
schemes of doctrine without the admixture in its due
proportion of the ever fresh and healthful element of his-
tory. Blessed be the wisdom of God, which has ordered
the teaching of the New Testament upon its actual plan,
laying first the living knowledge of the Lord Jesus as the
broadest and safest basis for doctrine and instruction in
righteousness. The order thus observed in the written
word teaches how the knowledge of Christ will best be
opened out to every single soul. He only is duly prepared
for more abstract revelations of the nature of the redeeming
work and of its present and future issues, in whose heart
the past manifestation in the flesh is clearly reflected, and
who thus has worthity received into his own soul "the
beginning of the Gospel of Jesus Christ the Son of God."

LECTUEE III.

THE GOSPELS.

HOW SHALL WE ESCAPE, IF WE NEGLECT SO GREAT SALVATION, WHICH
AT THE FIRST BEGAN TO BE SPOKEN BY THE LORD? — Heb. U. 3.

From age to age this question has fulfilled its office.
Men, trusting in their immunity from criminal acts, have
found themselves confronted by an accusation which they
could not answer, and convicted of guilt of which they had
never thought. Still may this question reach one heart
after another amongst ourselves, and flash the sense of sin
and ruin on those who even now, and even here, are practi-
cally neglecting so great salvation !

Not, however, on this question, but on the following
words, have I now to fix your attention ; words which are
added to aggravate the sin of that neglect, and to illustrate
the certainty of a corresponding retribution ; but which do
so by the mention of a fact which falls into our present
line of thought at the point which we have now reached.
This " so great salvation began to be spoken by the Lord,
and was confirmed unto us by them that heard him ; God
also bearing them witness by signs and wonders, and gifts
of the Holy Ghost, according to his own will."

It began to be spoken by the Lord. The word of the old
covenant is repeatedly declared to have been " received by
the disposition of angels"1 — "ordained by angels"2 —
"spoken by angels."3 The ministering spirits, the mes-

1 Acts vii. 53. 2Gal. iii. 19. 3Heb. ii. 2.

77

78 THE PROGRESS OF DOCTRINE. LeCT. III.

sengers and servants of the Lord, were employed to intro-
duce the preparatory system. On the other hand, the
salvation of the new covenant is introduced, not by the
servants, but by the Lord in person. His introduction of
it was not confined to providing its conditions and founda-
tions, by the manifestation of himself, and by the redemp-
tion which he wrought. He was the messenger and teacher
of this salvation, as well as its author and giver. It was
fully wrought by the Lord ; but, besides that, it began to
be " spoken" by the Lord, its announcement coming first
from his own lips. Yet this personal speaking was only a
certain stage in the course of its publication. " It began
to be spoken by the Lord," 1 and when he ceased to speak
the word was not yet completed. It was to be cleared and
assured to the world by those that heard him ; who, having
been educated and commissioned by him for the purpose,
proceeded to preach the Gospel with the Holy Ghost sent
down from heaven, and with adequate proofs of the co-
attestation of God.

This account of the personal ministry of the Lord Jesus,
as an initiatory stage of the word of salvation, gives me
the subject of which I have now to treat. Evidently it is
one of the very highest importance in its bearings on the
subsequent stages of doctrine ; on which we shall enter in
a very different spirit, if we consider the word spoken by
the Lord in person as a finished ivord, or if we regard it as
a icord begun.

As steps which may be of use towards attaining a true
view of the case, I would lay down the following propo-
sitions.

1 'ApfflV Kafiova-a \aAci0-0at Scot tou Kvpiov.

LECT. III. THE GOSPELS. 79

First, The teaching of the Lord in the Gospels includes
the substance of all christian doctrine, but does not bear the
character of finality. Secondly, The teaching of the Lord
in the Gospels is a visibly progressive course, but on reach-
ing its highest point announces its oivn incompleteness, and
opens another stage of instruction.

I. 1. The teaching of the Lord in the Gospels includes
the substance of all christian doctrine. Never was teaching
more natural than his. It was drawn forth by occasions as
they arose. It shaped itself to the character, the words,
and the acts of those whom he met in the highwa}?- of the
world. It borrowed its imagery from the circumstances
and scenery of the moment. Such teaching as this would
not seem likely to embrace the whole circle of truth. We
should expect to find it partial and fragmentary ; full in
some points, deficient in others, according as the occasions
for evoking it had or had not arisen.

Yet surely the whole course of the manifestation of the
Son of God would be governed not by accident, but by a
special divine predestination : and there must have been a
providential appointment of the fittest occasions and the
most perfect conditions, in order that he who came from
God to speak the words of God might adequately accom-
plish his mission. Then the general state of the religious
atmosphere at the time of his appearing, the strongly dis-
criminated developments of opinion in Pharisees and
Sadducees, the condition of individuals who came across
his path, the scenes and circumstances in which he met
them, were all prepared by divine governance, to further
the effectual fulfilment of his mission as the teacher of men.
Thus it came to pass, that not only in set discourses (which
seldom occur), but in transient conversations and sudden

80 THE PROGRESS OF DOCTRINE. LECT. III.

replies, in words drawn forth by the appeals of the
wretched, by the temptations of enemies or by the errors
of disciples, in strong denunciations of the wicked or in
tender consolations of the weak, the mind of Christ has
been expressed on all points, and the store of divine sen-
tences is full.

Shall I enter into detail, and begin to show how the
whole argument on justification in the Epistle to the
Romans is involved in the assertion, that " the Son of
Man was lifted up, that he that belioveth on him should
not perish but have everlasting life " ? 1 — how the exposi-
tion of the Christian standing in the Epistle to the Gala-
tians is comprehended in the words, " The servant abideth
not in the house forever, but the son abideth ever. If the
son make you free ye shall be free indeed " ? 2 — how the
sacrificial doctrine of the Epistle to the Hebrews is implied
in all its parts by the words, " This is my blood of the new
covenant, which is shed for you and for many for the re-
mission of sins"?3 Though such proof in detail is here
impossible, it would yet be easy to show that ever}7 doctrine
expanded in the Epistles roots itself in some pregnant say-
ing in the Gospels ; and that the first intimation of every
truth, revealed to the holy Apostles by the Spirit, came
first from the lips of the Son of Man. In each case the
later revelation may enlarge the earlier, may show its
meaning and define its application, but the earlier revela-
tion stands behind it still, and we owe our first knowledge
of every part of the new covenant to those personal com-
munications in which the salvation began to be spoken by
the Lord.

1 JohD iii. 14, 15. 2John viii. 35, 36. 3Matt. xxvi. 28.

LECT. III. THE GOSPELS. 81

"In all things he was to have the pre-eminence,"1 in
speaking as well as in acting, not only as the Life, but
also as the Light of men. The more we study the records
of that short ministry in the flesh, the more we are im-
pressed with the fact that all the past and all the future
are gathered up in it. Past inspired teaching here finds
its meaning interpreted and its authority sealed, whilst (so
to speak) the several chapters of future inspired teaching
are opened by pregnant summaries and certified by antici-
patory sanctions. That is indeed a time " of large dis-
course, looking before and after," and the words of
Prophets on the one side, and of Apostles on the other, are
forever justified and maintained by the words of him who
came between them.

There was nothing then on the lips of the preachers of
the Gospel, but what had been " begun to be spoken " by
its first preacher ; and in following to their utmost the
words of the Apostles we are still within the compass of
the words of the Lord Jesus.

2. Yet those words do not bear the character of finality.
The doctrine delivered in the Gospels appears to need,
and to promise, further explanations, combinations, and
developments. The character of that ministry on the
whole is introductory. It is so in its form, in its method,
and in its substance.

a. Our Lord's general teaching, in regard to its form, is
cast in the mould of parable or proverb. So it appears
more especially in the first three Gospels as compared with
the fourth : and it is agreed on all hands that the former
represent the Ordinary course of the teaching of Jesus ; and

1 lv napiv avr&s vpiarevav.

82 THE PROGRESS OF DOCTRINE. LECT. III.

that the latter purposely collects into one view those
stronger assertions of divine mysteries, which were made
on particular occasions, and which, when thus combined,
form for us a more advanced stage of revelation. Yet in
St. John also the characteristic form of parable continues,
though its visible diminution corresponds with the in-
creased intensity of revealing light.

There can be no need to exhibit the fact of this prevail-
ing character of our Lord's discourse. It is to be noticed,
not only in the large amount of professed parables, but in
the general habit <5f proverbial sayings, that is, sayings
which glance by us, as condensed and momentary parables,
suggesting much that it would take long to tell, or, at
least, sa3'ings which have more or less the shape and air of
proverbs, complete in themselves, terse and pointed,
fashioned for common memory and common use, meaning
more than they say, and, by strong antithesis or seeming
paradox, fitted to arouse reflection, and to fix on the mind
some principle of thought or conduct. This characteristic
of our Lord's teaching does not exist in that of his ser-
vants. It is peculiar and distinctive ; and not without
reason, for it falls in with that character of germinating
fulness which has been already ascribed to the personal
ministry of Christ ; and not less plainty with that character
of initiation which is now to be asserted.

It is of the essence of proverbial speech that it detaches
itself from particular occasions, that it has a capacity for
various applications, and a fitness for permanent use, and
embraces large meaning within narrow limits. It therefore
fitted well the lips which were to utter the great principles
of Christian thought, and to leave them amongst men for
all times and occasions. Yet this form of teaching belongs

LECT. III. THE GOSPELS. 83

to the introduction of knowledge. It seems intended to set
the mind working, and to rouse the spirit of inquiry by
partial or disguised discoveries of truth. "To them that
are without," said our Lord, " all these things are done in
parables ; " 1 intimating that the use of that form of instruc-
tion is appropriate to the preliminary and probationary
stage. In its fullest degree it belongs originally to those
that are without, "though, by means of light afterwards
afforded, it continues to minister large instruction to
those that are within. To the multitude our Lord's
teaching was mainly of this character : to his disciples it
was obviously less so. To them " it was given to know
the mysteries of the kingdom of God, but to others in par-
ables." 2 Yet to them also, through all their time of train-
ing, we see that this mode of speech is largely used, and
when the personal intercourse is about to close they
receive the assurance that the teaching of the future
will Jierein differ from that of the past: "These things
have I spoken unto you in proverbs, but the time cometh
when I shall no more speak unto you in proverbs, but I
shall show j^ou plainly of the Father." 3 The words remain
as a sufficient testimony that the peculiar character of
language, in which the salvation began to be spoken by
the Lord, is a mark of an introductory stage, and, so far as
it prevails, is both a sign that the time for showing plainly
is not yet come, and a pledge that it is to follow.

b. As the form of the teaching leads to this conclusion,
so also does its method. It is seemingly to a great degree

i Mark iv. 11. kttvois ro7s f|&> — yet certainly not to keep them
without, but as the appropriate means to draw them within.
2 Luke viii. 10. 3 John xvi. 25.

84 THE PROGEESS OF DOCTPwINE. LECT. III.

a method of chances aDcl occasions ; carried on by words
suited to the moment, by separate addresses, or replies to
particular persons, and by explanations added to particu-
lar acts. It is moreover in these communications, rather
than in the deliberate discourses, that the higher revelations
of his Gospel are for the most part contained. When u he
opened his mouth and taught" in the Sermon on the Mount,
he delivered to those who were entering his kingdom the
great principles of moral righteousness. But it is from words
dropped as it were in a private conversation by night, or in
collision with the provocations of unbelievers, or amid sighs
and sorrows by the grave of a friend, that we derive our
plainest assurances of the mysteries of his salvation. While
we gather up the precious things of his ordinary discourses,
we are made sensible that other truths are implied, deeper
than those which are announced, and from time to time the
words which assert those deeper truths break with a kind of
suddenness on our ears. It would hardly appear likely that
such a mode of teaching was intended to be final ; rather we
should expect it to prove (as in fact it did) the prefatory
announcement of a coming system of truth, in which the
several sayings would discover their cohesion and the con-
densed assertions would expand into their fulness.

c. If the form and method of the personal teaching of
Jesus suggest the conclusion, that it was meant to be, not
the whole of his teaching to men, but only the initiatory
stage of it, that conclusion becomes more sure when we
come to consider the substance of the doctrine itself.

The doctrine bears a double character. It is, first, the
clearing, restoring, and perfecting of truth already known ;
and it is, secondly, the revealing of a nrysterious economy
which had not yet been divulged. It is, I suppose, obvious

LECT. III. THE GOSPELS. 85

to every reader of the Gospels, that the doctrine contained
in them is much more full and explicit in the first of these
characters than it is in the second ; that all which belongs
to human duty and character comes out habitually to view
in the clearest light, while the discoveries of that secret
scheme of things, by which the divine purposes are worked
out, are either made by implication, or are marked by a cer-
tain brevity and reserve. This fact is generally recognized,
and especial \y b}^ those minds which shrink from the more
mysterious parts of revelation. These fall back upon the
Lord's own teaching in the Gospels, as containing more to
which they can cordially assent, or at least less which trou-
bles and perplexes them, than they find in the writings of
his followers. All that troubles and perplexes them is in-
deed there ; but the restricted measure of its exposition
allows them more easily to ignore its presence. Such men
fly to the Sermon on the Mount, and linger over parables
and discourses, which instruct us in the great original truths
of the fatherhood of God, of heartfelt prayer, of love and
forgiveness, of lowliness and truth, of obedience and self-
sacrifice, of confidence in pardoning mercj^, and of faith
(yet only general and preliminary) in him whom God hath
sent.

It is indeed true that in passing through the synoptic
Gospels we meet with few express and definite assertions
of the real nature and effects of the mediatorial work of
Christ; and if we drop out of notice those few strong
s ayings, andare content to take the lowest meaning of
every expression that sounds ambiguous, and are resolutely
insensible to the suggestion of typical miracles and to the
implications contained in the whole history, we may per-
haps arrive at the Gospel of St. John with no higher con-

8

86 THE PROGRESS OF DOCTRINE. LECT. III.

victions than were expressed by the inquirer, whom we
there find uttering the dubious acknowledgment, "Master,
we know that thou art a teacher come from G-od." 1

But having acknowledged this much, we must from this
point acknowledge much more. We find that the Gospel
on which we have entered has collected for us the scattered
sa3dngs, in which, from time to time, our Lord asserted his
highest offices, and opened the mystery of his work. One
after another the great testimonies concerning himself fall
on our ears : yet, in regard to every one of them, we are
made to feel that the intimations given are at the time
be}*ond the apprehensions of the hearers, and this not only
on account of the dulness of the particular persons, but
because the testimonies imply events which have not yet
happened, and are fragments of a revelation for which the
hour is not yet come. Glance through a few of these say-
ings : The heavens open, and the angels ascending and
descending on the Son of Man ; 2 the Temple destined and
raised up again in three days ; 3 the birth of water and the
Spirit ; 4 the Son of Man who came from heaven, who goes
to heaven, and who is in heaven ; 5 the lifting up like the
serpent in the wilderness, that men may not perish ; 6 the
water which he will give, springing up into everlasting
life ; 7 the eating the flesh and drinking the blood as the
means of everlasting life and of being raised up at the last
day. 8 These sa}'ings, and many others like them, are ut-
tered to hearers whose perplexity is made apparent, and are

1 oti dirb Oeov il.t'jlvdas hiod<JKa).os.

2 John i. 51. 3 Ibid. ii. 19. 4 Ibid. iii. 5.
s Ibid. iii. 13. 6 Ibid. iii. 14. ? n,id. iv. 14.
8 Ibid. vi. 54.

LECT. III. THE GOSPELS. 87

at the time left unexplained, to await the light which they
are to receive from future events and later discoveries. This
(if I may so call it) anticipatory character of our Lord's
teaching, with regard to the work which he came to fulfil,
strikes us most forcibly, when we compare his mode of
speaking on the subject with the full and explicit language
which becomes familiar to us in the writings of his Apostles.

And if this account of one part of his teaching be true,
an evident consequence follows in regard to the other part.
Grant that the discoveries of the redeeming work of Christ
are in any measure restricted and deferred, and it follows
that a large part of the teaching on human duty must be
restricted and deferred in proportion. Instructions in faith
in himself must wait for their perfecting, until the things to
be believed concerning him have grown clear. Instructions
in our relations to God (whether bearing on the hope of a
penitent or on the confidence of a child) have not obtained
their completion while the grounds of forgiveness and ac-
ceptance are in any manner obscure. Finally, instructions
on duty and character must be deficient in some of their
most important elements, while the motives which flow from
redemption cannot be assumed as recognized, because Jesus
has not yet died ; while the life in the Spirit, and the power
of the resurrection, and the citizenship in heaven, cannot
be realized, because Jesus has not jet revived, risen, and
ascended.

In illustration of these assertions I will instance the treat-
ment of the two doctrines of the forgiveness of sins and the
success of prayer. We know how intimately in the evangel-
ical system these two doctrines are associated with the
personal agency of our Redeemer, the one with his atoning
sacrifice, the other with his priestly mediation. But it is

88 THE PEOGEESS OF DOCTE1XE. LECT. III.

certain that in his own teaching on earth they are not so
treated. Other truths concerning them are brought forward
when these are absent.

Take the first example. "Forgive, and ye shall be for-
given ;" 1 "Her sins, which are many, are forgiven, for she
loved much ;" 2 " I forgave thee all that debt because thou
desiredst me ;" 3 "He smote upon his breast, saying, God
be merciful to me a sinner" 4 and then " went down to his
house justified rather than the other." Lastly, in the great
parable of forgiveness the erring son simply returns, and the
father falls on his neck and kisses him. " Father," says
he, "I have sinned against heaven and before thee," and
straightway he is clothed with the best robe, and has the
ring on his hand, and the shoes on his feet. " He was
dead and is alive again : he was lost, and is found." There
is no mention of an}' intercessor, no typical hint of sacrifice
or other atonement, no condition airywhere supposed, but
what is included in " because thou desiredst me," or in the
presence of penitence and tenderness of heart, and the ab-
sence of an unforgiving spirit towards others. Yet at other
times there fall from the Lord's own lips some few words at
least which reveal himself as the channel, and his blood as
the purchase, of the forgiveness which he preaches so freely.
" The Son of Man has power on earth to forgive sins ; " s
" M}r blood shed for many for the remission of sins." G These
saj'ings give a momentary insight into the depths of the
subject, and disclose something of the mysterious means by
which forgiveness has been procured, and through which,
when once revealed, it must be sought. It is evident that

i Luke vi. 37. 2 Ibid. vii. 47. 3 Matt, xviii. 32.
4 Luke xviii. 13. 5 Matt. ix. 6. 6 Ibid. xxvi. 28.

LECT. III. THE GOSPELS. 89

such a revelation cannot remain as a mere associated idea,
that it must become fundamental, and give a peculiar and
distinctive character to the Christian doctrine of the for-
giveness of sins. But we see that it is not wrought out in
the Gospels. Must we not then expect that this will yet
be done ? and that, in some future stage of divine teaching,
we shall find the word "Forgive and ye shall be forgiven"
elevated and opened into " Forgiving one another as God
for Christ's sake hath forgiven you," * and the hope of for-
giveness placed forever on its true basis of faith in him,
" in whom we have redemption through his blood, even the
forgiveness of sins." 2

Again, take the doctrine of acceptance and success in
prayer. How earnest and how strong are our Lord'e dec-
larations on this subject ! It is needless to rehearse them,
but these precious assurances are here connected onty with
the earnestness, importunity, and simplicity of the worship-
pers, and with a general faith in the Father's will to give
good things to those that ask him. We might be ready to
say, "The whole instruction amounts to this, — Dismiss
all heathen and all Pharisaic notions on this subject. Go
simply to God as your Father. Ask, and ye shall receive."
Yet he who has taught us, before he ceases to speak, adds
something more. At the highest point of his teaching we
hear him say, u No man cometh unto the Father but by
me;3 " If ye shall ask anything in my name J will do it." 4
Here is an immense accession of revelation, which, when
fully comprehended, must give its character to the whole
Christian doctrine and to the whole Christian habit of

i Eph. iv. 32. 2 Ibid. i. 7.

s John xiv. 6. * Ibid. xvi. 23.

8*

90 THE PROGRESS OF DOCTRDsE. L^CT. III.

prayer. But if we are ever to see this consequence wrought
out by divine teaching, we must find it in some future stage
of instruction, in which the access to the Father by the
Son, and the new and living way which he has consecrated
for us, and the offices of the High Priest over the house
of God, shall be recognized as the true grounds of the
full assurance of faith, for him who draws near to God in
prayer.

The argument then stands thus. The doctrine of the
Gospel includes special revelations which must from their
nature become the foundations of moral and spiritual life.
But in the doctrine of the Gospels they are not so treated,
nor indeed could they be, since the revelations themselves
are chiefly anticipatory allusions to facts which have not
3ret taken place. In these revelations the teaching culmi-
nates rather than commences. They are the point at which
it arrives, not that from which it starts. The doctrine does
not therefore bear the character of finality. We expect
another stage, in which these special revelations shall be
not only cleared and combined, but shall hold that funda-
mental place in the whole system of instruction which they
tend inevitably to assume. And thus, from the considera-
tion of the substance and proportions of the doctrine in the
Gospels, as well as from the observation of its form and
method, I conclude that I am here only in an initiatory
6tage of divine teaching, and that another part of the course
must lie before me.

II. But I am not left to draw this conclusion. The doc-
trine of the Gospels not only looks as if it were to be fol-
lowed by another stage of teaching, but declares that such
is the fact. I come to my second proposition, that the
personal teaching of the Lord is a visibly progressive system.

LECT. III. THE GOSPELS. 91

which, on reaching its highest point, declares its own incom-
pleteness, and refers us to another stage of instruction.

1. Place side by side the first discourse in St. Matthew
and the last in St. John, and the truth of the first part of
this proposition is at once apparent, namely, that the per-
sonal teachiug of the Lord is a visibly progressive system.
The Sermon on the Mount at the opening of the ministry,
and the address in the upper room delivered at its close,
are separated from each other, not only by difference of cir-
cumstance and feeling, but as implying on the part of the
hearers wholly different stages in the knowledge of truth.
There is a greater interval between these two discourses
than there is between the teaching of the Gospels as a
whole and that of the Epistles.

The first discourse is the voice of a minister of the cir-
cumcision, clearing and confirming the divine teaching given
to the fathers. Blessings, laws, and promises are alike
founded on the Old Testament language, which the speaker
at the same time adopts and interprets. He keeps in a line
with the past, while he makes a clear step in advance. He
gives, not so much a new code, as a new edition of the old
one. The word of authorit}^, "i say unto you," is directed
not to destroy but to fulfil. It is the authority of the origi-
nal lawgiver, clearing up his own intentions, and disallowing
the perversions of men. As plainly as the first discourse
links itself to the past, so plainly does the last discourse
reach on to the future. If the one reverts to what was said
in old time, the other casts the mind forward on a day of
knowledge which is dawning and a new teacher who is com-
ing. In passing from the one point to the other, we have
left behind us the language and associations of the Old Tes-
tament : we have entered a new world of thought, and hear

8*

92 THE PROGRESS OF DOCTRINE. LEOT. III.

a new language which is being created for its exigencies.
What makes the thought and the language new ? One sin-
gle fact ; namely, that the true relation of the Lord Jesus
to the spiritual life of his people is now in a measure re-
vealed. " Ye believe in God, believe also in me : " — this is
the keynote of the whole address. And in the same strain
it continues, " No man cometh unto the Father but by me ; "
"Abide in me and I in you;" "Without me ye can do
nothing." How foreign would such words have been in the
Sermon on the Mount ! We are not unprepared for them
here, though even here they mean more than can be yet
understood. I do not speak of single expressions, but of
the whole doctrine on faith and prayer, and love, and ser-
vice, and hope, and life. All subjects have here assumed
their distinctively Christian character: they- are "in Christ
Jesus." The faith fixes itself on him, and on the Father
through him. The prayer is " in his name." The love is.
a response tolas love. The service is the fruit of union
with Mm. The hope is that of being with him where he is ;
to abide in him is the secret of life, safety, fruitfulness, and
joy ; and the guiding power of this new state is not the
explanation of a law, but the gift of the Holy Ghost the
Comforter. Compare these ideas with those which charac-
terize the first Gospel teaching, and 3^011 see how far yon
have boon carried from the point at which you started. You
see how much must have intervened in the gradual revela-
tion of Christ, and in the gradual advance of his teaching,
before such a stage of doctrine could be reached.

And much had intervened. To show how much, it would
be necessary to trace through all the Gospel record the
unfolding of the salvation, as it began to be spoken by the
Lord, and the steps by which it was brought about, that the

LECT. III. THE GOSPELS. 93

Master and the disciples should become the Saviour and the
believers, and that the external hearing and folloAving should
pass into the nrysterious relations of an inward and spiritual
union. It is enough to recall the fact that, through all the
works of mercy, the corrections of error, and the instruc-
tions in righteousness, a deeper lesson yet is sinking into
the minds of his hearers, in the growing sense of a profound
and ineffable relation borne b}^ him to the human race and
to every human soul. He makes it felt, that he stands
before men as the one object on which faith must fasten, as
the one who has power on earth to forgive sins, who is come
to seek and to save that which is lost, who gives rest to the
heavy laden, as the giver of eternal life, as the quickener of
whom he will, as the bread which came down from heaven
that a man may eat thereof and not die, as giving his flesh
for the life of the world, his life a ransom for many, his
blood as the blood of the new covenant shed for many for
the remission of sins. Testimonies like these gather as we
advance ; and while the Lord in his ordinary teaching ful-
fils his mission as the expounder of the laws, and the exam-
ple of the character, and the prophet of the destinies of the
kingdom of God, he discloses at the same time by these
scattered sajings a far deeper and more fundamental rela-
tion to that kingdom and to all its several members.

But while these disclosures are yet in progress they are
sudden^ cut off. The ministry must end : the hour is
come. AVe enter the upper room, and attend the last dis-
course, which is the close and the consummation of the
teaching of the Lord on earth. .

2. We turn, then, to that portion of the word of God
which extends from the beginning of the 14th to the end of
the 17th chapter of St. John. There, in words most simple

94 THE PROGRESS OF DOCTRINE. LECT. III.

but unfathoraably deep, addressed first to men and then to
God, there flow forth the thoughts which belong to that
hour. Oh tender, solemn words ! oh words of majesty and
love, of divine sorrow and joy ! words for the saddest
moments, the loftiest moments, the last moments of life !
Not in the cold spirit of one who would prove a point do I
turn to them now, though it be indeed to decide a question.
But what a question ! Not one affecting some single doc-
trine which some text in the discourse may touch, but one
affecting all the doctrine before and after, all that began to
be spoken by the Lord and was confirmed to us by them
that heard him. It is the question whether the point which
we have reached is final or central : whether the true teach-
ing of God here reaches a close or effects a transition.
There is no uncertainty in the answer, for to give that
answer is one main purpose of the discourse. The Lord
speaks to the occasion. He would have it understood to
what point in the progress of his teaching we are come,
and what is the relation between that which is now ending
and that which is about to begin.

At the first glance it is plain that the character of the
discourse is distinctly transitional; that it announces not
an end, but a change; and that, in closing one course of
teaching, it at the same time opens another. As the first
discourse linked the personal teaching of Christ to the Law
and the Prophets which went before it, so the last discourse
links that teaching to the dispensation of the Spirit, which
is to come after it. The fact on which the first is founded
is that the Law of God has been given to men as the guide
to 7'ighteousness ; the fact on which the last is founded is
that Jesus himself has now been presented to men as the
object of faith. And as it was intimated in the one case

LECT. III. THE GOSPELS. 95

that the lesson of righteousness was jet incomplete, and
was to be perfected by Jesus himself, so it is intimated in
the other that the lesson of faith is yet incomplete, and is
to be perfected by the Holy Ghost whom he will send.

First, the narrative is careful to show us that this lesson
of faith had been imperfectly learned. The auditors are
the men whom the Lord had chosen and trained, and who
had watched most closely the whole course of his manifesta-
tion. Yet, as he proceeds, what do we hear? " Lord, we
know not whither thou goest, and how can we know the
way? " " Show us the Father and it sufficethus." " How
is it that thou wilt manifest thyself unto us and not unto
the world? " " What is this that he saith? we cannot tell
what he saith." By such voices of faint and partial appre-
hension or of sore perplexity, we learn how far the teaching
of the past had gone with them, in regard to those truths
which were being then set forth.

But it might be, notwithstanding, that the course of
divine instruction icas complete, and that events }Tet to
come and reflection on the past would be sufficient to open
to them its meaning. Not thus does the Lord reply.
Mingled with sacl reflections, that he has been so long time
with them and that }Tet they have not known him, he gives
the consoling assurance that their instruction in the truth
is not yet ended. A part of it is over, but only a part ;
and a part which had its hindrances as well as its helps.
The presence of Christ in the flesh had been a help to
what they had already learned ; it was a hindrance to what
they had now to learn.(6) While he sat there before them
in the body, it was hard to understand the mystery of a
spiritual union. That hindrance is to be removed ; " It is
expedient for you that I go away."

96 THE PROGRESS OF DOCTRINE. LECT. III.

Then the teaching which he had given them must close.
Yes, but another teaching shall be substituted ; which
shall be also Ms, though suited to the new relations which
he shall bear to them in his glorified state. "It is ex-
pedient for you that I go away, for if I go not away the
Comforter will not come unto }Tou, but if I depart I will
send him unto you." Then follow those precious promises
of the coming and office and work of the Holy Ghost, which
expand their fulfilment over the whole Church and through-
out all ages. But while it is clear that, in the wa}^ of ex-
tension and of inference, many of the words allow and
invite this wider application, it is far more evident that
in their first intention they are directly addressed to those
who heard them, and meant to meet the question of the
particular crisis which had then arrived.1

1 "I will pray the Father, and he shall give you another Com-
forter, that he may abide with you forever; even the Spirit of
truth; whom the world cannot receive, because it seeth him
not, neither knoweth him : but ye know him, for he dwelleth
with you, and shall be in you. I will not leave you comfortless,
I will come unto you." John xiv. 16-18. "At that day ye shall
know that I am in the Father, and ye in me, and I in you." Ver.
20. " These things have I spoken to you, Avhile abiding with you;
but the Comforter, which is the Holy Ghost, whom the Father
will send in my name, he shall teach you all things,- and bring all
things to your remembrance, whatsoever I have said uuto you."
Ver. 25, 25. "When the Comforter is come, he shall testify of
me." xv. 26. " He shall reprove the world of sin, and of righteous-
ness, and of judgment : of sin, because they believe not on me ; of
righteousness, because I go to my Father, and ye see me no more ;
of judgment, because the prince of this world is judged. I have
yet many things to say unto you, but ye cannot bear them now.
Howbeit, when he, the Spirit of truth, is come, he shall guide you

LECT. III. THE GOSPELS. 97

No more distinct assurance could have been given that
those future teachers of the world were not then at the end,
but only at a certain point in the progress of their educa-
tion, and that a teaching remained for them, which should
both continue and surpass that which they had already
received.

But had they not heard the truth from their Lord ! Yes ;
and it was to be the office of the Spirit to recall to their
minds the truth which they had heard, as the text and
substance of their future knowledge. "He shall bring all
things to your remembrance, whatsoever I have said unto
you." But though in the teaching of Jesus all the truth
might be implied, it was not all opened; therefore the
Holy Ghost was to add that which had not been delivered,
as well as to recall that which had been already spoken-
There is an evident contrast intended, with regard to ex-
tent of knowledge, between " these tilings which I have
spoken while }ret present with you," and " all things which
he shall teach you." Nay, there is the plainest assertion
which could be made, that things were to be said after-
wards which had not been said then ; and those not few
but many — (" I have yet many things to say unto you")
— not of secondary importance but of the highest moment
(" Ye cannot bear them now." *) They are things of such a
kind as would now weigh down and oppress your minds,
seeing that they surpass your present powers of spiritual
apprehension. But these many and weighty things shall

into all truth ; for he shall not speak of himself, but whatsoever
he shall hear that shall he speak ; and he shall show you things to
come. He shall glorify me, for he shall receive of mine, and shall
show it unto you." xvi. 8-14.

1 ou bvvaxjtk /3aoTa£eur.
9

98 THE PROGRESS OF DOCTRINE. LECT. III.

not be left untold : " When he, the Spirit of truth, is come,
he shall guide you into all the truth." He shall guide
jou,1 as by successive steps and continuous direction, into
the whole of that truth2 of which the commencements have
now been given ; and especially into the highest and cen-
tral part of it. For it is also made plain on what subject
this light shall be poured, and into what mysteries this
guidance shall lead. " He shall testify of me;" " he shall
glorify me;" "he shall take of mine and show it unto
you ; " "at that day ye shall know that I am in the Father,
a7id ye in me, and I in you" Not then for some secondary
matters (details of Church order or relations of Jews and
Gentiles) was this light and witness of the Holy Ghost
reserved (though to these questions also the divine guid-
ance extended), but rather for the great and central mys-
tery of godliness, embracing the nature, work, and offices
of Jesus Christ, his mediatorial relations to the Father and
to the Church, the redemption of men by his blood, and the
salvation of men by his life. But instead of attempting to
enumerate these great ideas, it were better to comprehend
them all in his own vast and unexplained expression, " He
shall take of mine,3 and shall show it unto you."

We have now reviewed the teaching of our Lord in the
flesh, in order to draw from it an answer to this question,
" Is the revelation of the great salvation given to us in
that teaching to be considered as final and complete?"
The answer has been, " No ! It has not the appearance
of being final, and it explicitly declares that it is not com-
plete. When it was ended, it was to be followed by a new

1 bhrjyfjoei. 2 (Is irdoav rrtv alrjBdav. SU rov (pou htyirai

LECT. III. THE GOSPELS. 99

testimony from God, in order that man}?" things might be
spoken which had not been spoken then."

The testimony came ; the things were spoken ; and in
the apostolic writings we have their enduring record.
In those writings we find the fulfilment of an expectation
which the Gospels raised, and recognize the performance
of a promise which the Gospels gave. If we do not, the
word of salvation, which began to be spoken by the Lord,
has never been finished for us. Then, not only would the
end be wanting, but the beginning would become obscure.
The lessons of holiness would still shine in their own
pure light, and the rebukes of human error would show in
their severe outlines ; but the words which open by antici-
pation the nrystery of the great salvation, flashing some-
times on its deep foundations, sometimes on its lofty
summits, would but dazzle and confuse our sight ; and we
should be tempted to turn from their discoveries, as from
visions which had no substance, or from enigmas which we
could not interpret.

And so in fact they treat the personal teaching of Christ
who give not its due honor to the subsequent witness of his
Spirit, regarding the apostolic writings as only Petrine,
Pauline, or Alexandrian versions of the Christian doctrine,
interesting records of the views of individuals or schools of
opinion concerning the salvation which Jesus began to
speak. No ! the words of our Lord are not honored (as
these men seem to think) by being thus isolated ; for it is
an isolation which separates them from other words which
also are his own, words given by him in that day when he
no longer spake in proverbs, but showed his servants
plainly of the Father. The brief communications in which
the salvation began to be spoken by the Lord must lose

100 THE PROGRESS OF DOCTRINE. LECT. III.

half their glory, if a raist and darkness be cast over that
later teaching which was ordained to throw its reflex light
upon them.

Our thoughts have now arrived at the point where the
day of " speaking in proverbs " -changes into the day of
"showing plainly." It is a critical moment ; for, whatever
progress of doctrine the change may involve, all our satis-
faction in its increased distinctness of outline and accumu-
lated fulness of detail must depend on our assurance that
the teacher is still the same. My next duty will therefore
be that of noting the care which he himself has taken to fix
that assurance on our minds. His care is never wanting
where it is needed, and we have cause to praise his holy
name that in this, as well as in so many other ways, he has
knit together the one body of his written word by living
and indissoluble bands, so that its interdependent parts
fulfil effectually their several functions, in commencing or
completing the one testimony of the great salvation.

It is of the testiinon}^ that I now speak. More happy is
that common ministry in which we present the salvation
itself. Only for the sake of the salvation does the testi-
mon}^ exist. There is a deep interest for every considerate
mind in the form, the plan, the character, of the sacred
writings ; but it is not a merely literary or intellectual
interest : it is one created by the object for which the
writings are given. The reader of the Gospels is not
suffered to close the volume without a solemn admonition
of the purpose for which it has been placed in his hands.
" These things are written that ye may believe that Jesus
is the Son of God, and that believing ye may have life
through his name." Does it wound our hearts to see this
wondrous record misapprehended, its unity denied, its glory

LECT. III. THE GOSPELS. 101

darkened? Perhaps it is a sadder sight in the eye of
heaven when its inspiration is vindicated, its perfection
appreciated, its majesty asserted, by one who at the same
time for himself neglects the great salvation. Snch a
case is not impossible — perhaps is not uncommon. The
Day will declare it. At least let it be remembered, that
the study of the testimony is one thing, and the enjoyment
of the salvation is another, and that the record of the
things which Jesus did and said has attained its end with
those only, who, " believing, have life through his name."

9*

LECTURE IV.

THE ACTS OF THE APOSTLES.

THE FORMER TREATISE HAVE I MADE, O THEOPHILUS, OF ALL THAT JESUS
BEGAN BOTH TO DO AND TO TEACH, UNTIL THE DAT IN WHICH HE WAS
TAKEN UP, AFTER THAT HE THROUGH THE HOLY GHOST HAD GIVEN COM-
MANDMENTS UNTO THE APOSTLES WHOM HE HAD CHOSEN: TO WHOM ALSO
HE SHEWED HIMSELF ALIVE AFTER HIS PASSION BY MANY INFALLIBLE
PROOFS, BEING SEEN OF THEM FORTY DAYS, AND SPEAKING OF THE THINGS
PERTAINING TO THE KINGDOM OF GOD: AND, BEING ASSEMBLED TO-
GETHER WITH THEM, COMMANDED THEM THAT THEY SHOULD NOT DEPART
FROM JERUSALEM, BUT WAIT FOR THE PROMISE OF THE FATHER, WHICH,
SAITH HE, YE HAVE HEARD OF ME. — Acts i. 1-4.

With these words we enter on a new stage of history and
of doctrine, and the}T are words which connect it with the
past. The links of Scripture (if I may so call them) unit-
ing one part to another, and assisting our sense of the con-
tinuity of the whole, are wortlry of especial notice. Thus
the Gospels have been brought to a fit and (as it seems
from the final words) an intended conclusion, at the end of
the twentieth chapter of St. John ; but 3-et another chapter
is added, as if dictated by some afterthought, which in its
effect links the whole Gospel record to the book which suc-
ceeds it. The miracle which had alread}' foreshadowed the
work of the fishers of men is repeated, but with altered cir-
cumstances, typical of the change which was at hand. For
now the Lord is no longer with them in the ship, but stands
diinl}- seen upon the shore ; yet from thence issues his direc-
tions, and shows the presence of his power working with
them in their seemingly lonely toil. Then the charge is

102

LECT. IV. the ACTS OF THE APOSTLES. 103

left to "feed his sheep," and lastly the future destinies of
the two chief Apostles are suffered to be faintly seen.

In like manner does the book of Acts at its opening at-
tach itself to the preceding record ; throwing back our
thoughts on " the former treatise of all that Jesus began
both to do and teach," and then passing rapidly in review
the last circumstances "which connect the Apostles with
their Lord, as the instruments which he had chosen and
prepared for the work which he had yet to do. Thus the
history which follows is linked to, or (may I not rather say)
welded with, the past ; and the founding of the Church in
the earth is presented as one continuous work, begun by
the Lord in person, and perfected by the same Lord through
the ministry of men. This is the point on which I have
now to insist. " The former treatise" delivered to us, not
all that Jesus did and taught, but " all that Jesus began
both to do and teach, until the day when he was taken up."
The following writings appear intended to give us, and do
in fact profess to give us, that which Jesus continued to do
and teach after the day in which he was taken up. (7)

There are then two points which claim our attention when
we pass beyond that day, and enter on the second stage of
New Testament doctrine. One is that the authority is con-
tinued; the other is that the method is changed. Our in-
quiries will naturally be directed (1) to the evidence for the
first fact, and (3) to the reasons for the second.

I. First, then, I turn to the books which lie before us, to
ask what evidence they give, that the divine authority, which
was self-evident in the first stage of teaching, is continued
also in the second, or, in other words, that this is as really
as the other a part of revelation, and a period of divine com-
munication of truth to man. The fundamental part of this

104 THE PROGRESS OF DOCTRINE. LECT. IV.

evidence consists in the words, which were cited in the last
lecture, from the mouth of the Lord himself: for in the
words of his lips is centred the evidence for all teaching
which he has given us through the lips of men. But we are
now to see how these intimations are supported in the books
which follow.

1. We find, then, that the doctrinal writings of the Apos-
tles are prefaced by the book of Acts, some account of that
which was done being given as an introduction to the record
of that which was taught. The function of this book in the
scheme of Scripture is of very high importance, in other
respects, to which we must advert hereafter, and especially
in that which concerns us now. It is a record of the per-
sonal action of the Lord Jesus Christ in the first evolution of
his gospel and formation of his Church.

With him and with his last words on earth the book be-
gins, reminding us of his commission and commands to the
Apostles whom he had chosen. Then we see him depart,
and they are left to their work. Yet they do not begin it
till the promised Spirit is come ; they wait for the promise
of the Father, which they have heard of him. One trans-
action in the interval shows their own assurance that he
who directed them so lately intends to direct them still :
"Thou, Lord, which knowest the hearts of all men, show
whether of these two thou hast chosen, that he may take
part in this ministry and apostleship." 1 Such language in-
timates the relation in which they still felt themselves to
their now unseen Master. But soon the promised gift is
bestowed, and the dispensation of the Spirit has begun.
And what in their view is the dispensation of the Spirit?

1 Acts i. 24.

LECT. IV. THE ACTS OF THE APOSTLES. 105

It is the agency and gift of Jesus. "Being by the right
hand of God exalted, and having received of the Father the
promise of the Holy Ghost, he hath shed forth this, which
ye now see and hear." 1

This view of the operation of the Spirit, as the medium
through which the Lord Jesus wrought and taught, is car-
ried through the whole course of the history which follows.
As in the promise, so in the history, " TJie Comforter will
come unto jou " — " I will come unto you," — are but two
sides of one and the same fact. On critical occasions and
at each onward step the hand of the Master is made dis-
tinctly visible. The first martyr dies for a testimony, which
is felt to be an advance on what had been given before,
being understood to imply that " this Jesus of Nazareth
shall destroy this place, and change the customs which
Moses delivered us ; " and his words are sealed by the vis-
ion of his Lord in glory. The consignment of the Gospel
to the Ethiopian proselyte was another step in advance,
and for this " the angel of the Lord spake unto Philip."
The preaching of the word to Gentiles, and their admission
into the Church, was a greater step ; and for this the Lord
intervenes b}^ the mission of an angel to Cornelius, by a
vision and a voice of the Spirit to Peter, and by a kind of
second Pentecost to the converts themselves. But when
the greatest step of all is to be taken in the onward course
of the Gospel, then most visibly does the great Head of the
Church make manifest his personal administration. A new
Apostle appears ; not like him who was added before Pen-
tecost, completing the number of the original college, and
losing his individuality in its ranks ; but one standing apart

1 Acts ii. 33.

106 THE PROGRESS OF DOCTRINE. LECT. IV.

and in advance, under whose hand both the doctrines and
the destinies of the Gospel receive a development so exten-
sive and so distinct that it seemed almost another Gospel
to many who witnessed it, and to some who study it seems
so still. How striking is the special authentication appro-
priated to this stage of teaching ! This man's conversion,
education, commission, direction, the Lord Jesus under-
takes himself. Suddenly he meets him in the way, shines
forth upon him in a light above the brightness of the sun,
speaks to him by a voice from heaven, calls him by name,
convinces, adopts, directs him, commands Ananias con-
cerning him, and (apparently on repeated occasions) an-
nounces the use which he has decreed to make of " the
chosen vessel." The subsequent history is marked by con-
tinual testimonies of the same divine intervention, given at
every step which might involve the doubt whether it were
of Paul or of Christ. When his soul clave to the ministry
among his own people, he was forced from it by immediate
command : " It came to pass that, while I prayed in the
Temple, I was in a trance, and saw him saying unto me,
Make haste and get thee quickly- out of Jerusalem, for they
will not receive thy testimon}' concerning me : depart, for I
will send thee far hence unto the Gentiles." 1 When he had
fixed himself as a settled teacher in Antioch, " the Spirit
said, Separate me Barnabas and Saul for the work where-
unto I have called them." When he would have confined
himself to the Eastern Continent, and turned, in his con-
templated circuit, first to Asia, and then to Bithynia, " the
Spirit suffered him not," and a divine message enabled him
to " gather assuredly that the Lord had called him" to cany

xActs xxii. 17, 18, 21.

LECT. IV. THE ACTS OF THE APOSTLES. 107

his Gospel into Europe. Again, in Corinth, the Lord's own
voice directed him to remain, as in the head-quarters of the
Grecian world. In Jerusalem, when disheartened and per-
haps doubtful of the course he had taken, his Master came
to assure him of the acceptance of his past testimony, and
announce the purpose that he should bear witness also at
Rome ; and finally in the shipwreck itself, when all hope
of being saved was taken away, the declaration of the di-
vine purpose was made j~et more distinct : " Fear not, Paul,
thou must be brought Before Caesar."

Thus does he, who at the commencement of the history
was seen to pass into the heavens, continue to appear in
person on the scene. His Apostles act, not only on his past
commission, but under his present direction. He is not
wholly concealed by the cloud which had received him out
of their sight. Now his voice is heard ; now his hand put
forth ; and now through a sudden rift the brightness of his
presence shines. And these appearances, voices, and vis-
ions are not merely incidental favors ; they are, as we have
seen, apportioned to the moments when they are ivanted,
moments which determine the course which the Gospel
takes, and in which a manifestation of divine guidance
proves the divine guidance of the whole. The ship rushes
on its way, shunning the breakers, dashing through the bil-
lows, certain of its track. The crew work it, but do not
guide it. We can see the strong movements of the helm,
and from time to time discern a firm hand which holds it.
No chances, no winds or currents, bear it along at their will,
but he who has launched it guides it, and he knows the
course which it takes.

The divine direction, which is thus exhibited in the book
of the Acts, is indeed the direction of a course of action

108 THE PROGRESS OF DOCTRINE. LeCT. IT.

rather than a course of teaching. It seems to be the guid-
ance of the movements of the Gospel, rather than of the for-
mation of the Gospel ; and our present inquiry is concerned
with the progress of its formation, not with the progress of
its extension. Yet in the apostolic period these two kinds
of progress co-exist, and, as it were, cohere ; and the out-
ward divine direction of the one is offered as surety for the
inward divine direction of the other. In the earlier period,
the things which Jesus began to do were the proof and sup-
port of the things which he began t<5 teach; and in the later
period, that which he continued to do, in the acts of his
Apostles, is the pledge that in their doctrine also it was he
who continued to teach. The inference is natural and is
plainly intended, — If the introductory historical book mani-
fests the direction of the Lord in the acts of these men, then
in the subsequent doctrinal books ive must oivn his direction
in their teaching. Such an inference would be reasonable,
if we regarded the teaching as simply an accompaniment of
the acting ; such an inference is inevitable, when we see
that the delivery of the truth to the world is the one end
and object of what is done.

I must further observe, that the facts recorded in the book
of Acts are not only a pledge of the divine authority of the
doctrine in the Epistles, but are also the means through
which that doctrine was perfected. As the Gospel was
guided through its conflict with the contemporaneous Juda-
ism ; as it spread from the Hebrews to the Grecians, to the
dispersion, to the devout persons, to the heathen beyond ;
as it passed from Jerusalem to Antioch, to Corinth, to
Rome ; as it was presented to men first through Peter, and
then through Paul, — its doctrines were gaining at every
step in definiteness and fulness. Questions arose which

LECT. IV. THE ACTS OF THE APOSTLES. 109

compelled decision ; new states of mind in receivers of truth
called out, not new principles of truth, but new applications
of it ; and the growth of Churches and the advance of
Christian life led to the settlement of points which could
not have been raised till such a state of things had arisen.
Under these circumstances, a divine guidance of events was
only a means for the divine guidance of doctrine. If the
Lord himself sensibly interfere, to send Peter to Csesarea,
and to call Paul to bear his name before Gentiles and kings,
then not only those steps, but the doctrinal results of them,
are visibly included in the purpose of God and marked with
the seal of heaven.

More than this we can hardly ask for from the book of
Acts, seeing that its province is in the outward scene, and
its office is to record the march of events. We pass from
it to the Epistles with the fullest assurance which such evi-
dence can afford, that the doctrine which they contain is
given by the Lord Jesus, and that, if it appear an advance
upon that which he spake with his lips in the days of his
flesh, that advance has been matured by himself.

In the Epistles which have for their province, not history
but doctrine, some direct statements on this subject might
perhaps be expected. Whether expected or not, they are
certainly found. The great body of the Epistles are the
writings of St. Paul. The change in the aspect of their
doctrine as compared with the Gospel type bears chiefly the
impress of his mind. It has been called, and may be prop-
erty called, the Pauline doctrine. Is it also absolutely the
doctrine of Christ? oris it an individual variety of that
doctrine, to be regarded (so far as it seems peculiar) as one
allowable form of the original truth? a token that there
shall be, a warrant that there may be, various systems of
10

110 THE PROGRESS OF DOCTRINE. LECT. IV.

opinion in the Church ? The question in fact is this, Is the
voice of Paul speaking in the Scriptures to be taken by the
Church as the voice of Jesus? This question has been an-
swered by the history in the Acts. We have already recalled
to our minds the special choice, and call, and commission,
and direction, which were assigned to the Apostle born out
of due time ; the confirmation of his proceedings when they
were most questioned, the divine fellowship in his course
when it seemed most lonely. But there is 3"et a more direct
answer than this ; one which his own words supply.

In his writings in general he is careful to assert the
reality of his apostleship, as conferred by immediate ap-
pointment and bearing the seal of God ; and it is observa-
ble, that the strength of these expressions is proportioned
to the occasions when the authority of the office involves
the authority of the doctrine. In the Epistle to the Gala-
tians, when he has to maintain his gospel as being the gos-
pel, we find the precision which marks the language of one
who knows what insinuations he has to negative : " Paul,
an Apostle, not of men,1 neither by men,2 but by3 Jesus
Christ, and God the Father, who raised him from the dead."
He declares himself to have been placed, not originally
from men, nor mediately by any man's ministry, but by the
very hand of Christ, in the chair from which his instruc-
tions are delivered, and thus he attaches the authority of
the commission to the instructions which are given under
it. But he goes farther, and affirms that those instructions
themselves were no less immediately received from the
Lord Jesus, than was the commission under which they
were delivered.

avVpui-oiv.

2 bi avQatLxov. 3 £,,}.

LECT. IV. THE ACTS OF THE APOSTLES. Ill

Let me ask your attention to the language which this
Apostle uses, when speaking of the sources whence the
matter of his preaching was derived. Take first two
passages from the First Epistle to the Corinthians. He
says (ch. xi. 23-25), " I have received of the Lord that
which also I delivered unto yon, that the Lord Jesus in the
night in which he was betrayed took bread ; and having
given thanks, he brake it, and said, Take, eat : this is
my bod}^, which is broken for you : this do in remembrance
of me. Likewise also he took the cup, when he had supped,
saying, This cup is the New Testament in my blood : this
do ye, as oft as ye drink it, in remembrance of me."
Again (ch. xv. 1-7), the same expression, though less full,
is used in reference to another class of facts : " Brethren,
I declare unto }tou the gospel which I preached unto you,
which also ye have received. . . . For I delivered unto
you first of all that which I also received, how that Christ
died for onr sins according to the Scriptures ; and that he
was buried, and that he rose again the third day according
to the Scriptures ; and that he was seen of Cephas, and
then of the twelve ; after that, he was seen of above five
hundred brethren at once ; . . . after that, he was seen
of James ; then of all the Apostles." Now place by the
side of these statements two others, taken from the Epistles
which follow. To the Galatians he says (ch. i. 2, 12), "I
certify you, brethren, that the gospel which was preached
of me is not after man ; for 7" neither received it of man,1
neither tvas I taught it, but by revelation2 of Jesus Christ; "
and to the Ephesians (iii. 2, 3) he speaks in the same
strain, though with less emphatic precision : " Ye have

1 xapa avdpwirov TtapiXaj3ov. 2 61' a-oKaXi^euig.

112 THE PROGRESS OF DOCTRINE. LECT. IV.

heard of the dispensation of the grace of God, given to me
to you-ward : how that by revelation lie made known unto
me the mystery." *

Between the first and -the second of thes'e pairs of texts a
very remarkable difference appears. In the first, St. Paul
seems to represent his own preaching as a link in the chain
of tradition, " I received," " I delivered,"2 : nor yet as the
first link, for even the fuller expression, rendered "I re-
ceived of the Lord," 3 does not so fitly import an immediate
communication, as a reception of that which had originated
from the Lord, and was handed down by his command-
ment.(8) St. Paul, therefore, here appears to % stand, in
respect to the sources of his information, on the same foot-
ing as the Evangelist who was associated with him, and to
speak of the facts of the manifestation of Christ, " even as
they delivered them unto us,4 who from the beginning were
eye-witnesses and ministers of the word." On the other
hand, in the second pair of statements, the contrary asser-
tion is made, namely, that his gospel was not received
from man, nor taught by man, but communicated imme-
diately hy revelation of the Lord Jesus.

The state of the case thus brought to light is in exact
accordance with the view which is here taken of the manner
in which the Lord perfected his word. The Gospel which
the Apostles preached was a combination of historic facts
with their spiritual interpretations ; and the expression,
" Gospel which I preached," is used by St. Paul in differ-
ent places with more immediate reference to the one or the
other of these elements. In the passages from the Epistle

1 Kara clt;okq7.v\^iv iyvupiai /jloi to fivar'ipiov. 2 Trapf?.a(3ov,irapi6o)Ka.

3 airb tov KVpiov. 4 KaQ&s TTapihoaav §/it*.

LECT. IV. THE ACTS OF THE APOSTLES. 113

to the Corinthians he speaks of the first and fundamental
part of his preaching, referring expressly to the publication
of historic facts : — Christ died — he was buried — he rose
again — he was seen of Cephas, &c. On the same night
that he was betrayed he took bread — he gave thanks, and
brake it — he said, Take, eat, &c. ; and we learn that the
Gospel, as a body of historic fact, was received by the
Apostle Paul, as by all others who had not seen the Lord
in the flesh, from those who were the appointed witnesses
of his visible manifestation. In the two latter passages it
is otherwise. Not the historic facts, but " the mystery "
connected with them, is spoken of (in the address to the
Ephesians) as the subject of the revelation received. And
the Gospel of which he writes to the Galatians is plainly
not thought of on its historical, but on its doctrinal side.
The " other Gospel" into which the converts were " being
removed" was not another account of the life of Jesus, but
another set of inferences connected with it. When he
went up to Jerusalem by revelation, and privately commu-
nicated to those of reputation " the Gospel which he
preached among the Gentiles," we are sure that he laid
before them, not the substance of the history which we
read in St. Luke's narrative, but the substance of the doc-
trine which is embodied in his own Epistles. The whole
argument to the Galatians turns upon the doctrinal element
of the Gospel. It is of this, therefore, that he so solemnly
affirms that he was not taught it by agency of man, but re-
ceived it as direct revelation from the Lord ; and this
affirmation is made, not merely in respect of the general
doctrine, but specifically of those parts of it -which it was
given to him to develop and defend: "the Gospel which
was preached by me," — " my Gospel" as he elsewhere
10*

114 THE PROGRESS OF DOCTRINE. LECT. IV.

calls it, the Gospel under that particular aspect which he
admits to be the subject of extensive doubt and complaint.
The part in the progress of doctrine committed to St. Paul
was to define, to settle, and to carry out to its practical
consequences the principle of free justification in Christ,
which (as a principle) was acknowledged and held before
his voice was heard ; and we learn from his own state-
ments, that, for this special work, not only a. special com-
mission, but a special revelation was given him by the
Lord Jesus, so as to clear and settle his own mind on
those points on which he was sent to clear and settle the
minds of others. In this wa}r he was a minister and a wit-
ness, not of those things which he had heard from others,
nor of those things which he had only thought out for him-
self, but of those things which his Lord had showed him in
personal visits and distinct communications, according to
the announcement made at the first commencement of this
peculiar intercourse, "I have appeared unto thee for this
purpose, to make thee a miuister and a witness, both of
those things which thou hast seen, and of those things in
the which I iciil appear unto thee." * No ! he was not only
an inspired teacher adorned with the title of Apostle ; he
was an Apostle in the strictest sense of the word, a com-
missioned witness to others of direct communications of
Jesus Christ to himself; one appointed to confirm to others
the salvation which, in his own hearing, had begun to be
spoken by the Lord.

The appearances and revelations vouchsafed to the
Apostle of the Gentiles are thus conspicuously seen to con-
nect themselves with the agency assigned to him in the

1 Acts XXVI. 16. wv re t7<^$ if rt iibQiqaQfiai cot.

LECT. IV. THE ACTS OF THE APOSTLES. 115

progress of doctrine ; and the more carefully we examine
his history and weigh his language, the more sensibly do
we feel ourselves in the presence of that great fact, on the
realit}^ of which the faith of succeeding ages has reposed,
namely, the continued personal administration of the Lord
Jesus in founding his Church and perfecting his word.

This administration was manifested, as we have seen, by
selection of agents, direction of events, angelic messages,
visits in visions, special instructions, and distinct revela-
tions ; 3'et these numerous interventions do not constitute
the entire sj'stem of divine guidance, or even the chief part
of it, but are rather to be regarded as additions to the nor-
mal method of administration which they serve both to
assist and authenticate.

2. The normal guidance of the Apostles by their Lord
was not occasional, but habitual, not through separate in-
terventions, but through the Holy Ghost dwelling in them.
So the promise ran that it should be ; and so in fact
it was.

The Day of Pentecost is the opening of the second period
of the New Testament dispensation. It stands alone, as
does the dajr which now we call Christmas : the one the
birthday of the Lord, the other the birthday of his Church ;
the one proclaimed by praises sung by hosts in heaven,
the other by praises uttered in the various tongues of
earth. That change is significant : for now the Spirit
conve3Ts the true knowledge of the wonderful works of God
into the recesses of the human heart. A dispensation is
begun, in which the mind of God has entered into myste-
rious combination with the mind of man, and henceforth
the revealing light shines, not from without, but from
within.

116 THE PROGRESS OF DOCTRINE. LECT. IV.

" O God, who at this time diclst teach the hearts of thy
faithful people by the sending to them the light of thy
Holy Spirit ! " So speaks the Collect for Whitsunday ;
and, in so speaking, seizes at once the central idea of the
event. That idea is often imperfectly apprehended ; for in
the dispensation of the Spirit there is so much that is
visible on its surface, that our thoughts are apt to be
arrested before they penetrate to its centre. Tongues and
prophecies, and signs and wonders, gifts of the Holy Ghost
dispensed according to his will, are visible results of the
event, and they witness to the Gospel and clear its way.
Below these superadded faculties, we are conscious of a
mighty influence in the region of the emotions. We feel
the presence of that comfort and strength, of that glow and
fervor and j«>y. by which we see the men animated in the
exercise of their new powers, and hear them speak with
tongues and magnify God. But we must go further. The
new powers seem as it were born from the new impulses;
but whence do the new impulses proceed? Is there not a
cause for these? Does the Holy Spirit limit his entrance
into man to the region of emotion, which is but the surface
of our nature, without reaching those inner springs from
which, according to the laws of that nature, the emotions
should themselves be quickened ! No ! be sure that the
Holy Ghost has occupied the heart and centre of our being,
and that, as the tongues are given as a vent for the fervor
of emotion, so the fervor of emotion has its own origin in
a sudden access of intellectual light. New apprehensions
of truth, new views of things, which those thus visited had
seen but had not understood, now burst in a moment on
their minds, and from that moment continued to grow more
distinct and more extended before their now enlightened

LECT. IV. THE ACTS OF THE APOSTLES. 117

eye. God at that time not only stirred, but taught, the
hearts of his faithful people, and sent to them not only the
warmth but " the ligJit" of his Holy Spirit.

If this had not been so, what fulfilment would there have
been of those promises of the Lord which we lately recalled
to mind, respecting the nature and effect of the gift which
was to follow his departure ? He told his Apostles that
they should "receive power," and he told them that they
should receive " comfort," but we have seen that that on
which he chiefly dwelt was the light of knowledge which
should rise upon their minds. " In that day ye shall
know ; " " he shall bring all things to your remembrance ;"
"he shall teach you all things ; " " he shall guide you into
all truth ; " "he shall receive of mine and shall show it unto
you." These are plain assertions. It is enough that they
were made by him who gave the gift, and certainly knew
how to describe it. The rehearsal of these assertions be-
longed to the last stage of our inquiry ; the evidence of
their fulfilment is the thing before us now.

Those to whom these promises are given exhibit at the
time a dimness of apprehension, a perplexity and disorder
of thought, an incapacity to understand the things which
they hear and see, which we, enlightened from the light
which they afterwards obtained, most unreasonably count
to be wonderful. It could not have been otherwise with
the strongest and most penetrating intellects. But the fact
of their condition of mind is undoubted, whether we ascribe
it to personal deficiency or to the necessit}' of the case.

They were dealt with accordingly. From the moment
when they saw their Lord ascend, the}" were in full posses-
sion of all the external facts of which they were appointed
to bear witness. But they were not in possession of the

118 THE PROGRESS OF DOCTRINE. LECT. IV.

spiritual meaning, relations, and consequences of those
facts, and therefore the hour of their testimony was not
come, and the interval was passed not in preaching but in
prayer. As soon as the promise is fulfilled they lift up
their voice and speak. Never were men so changed. Who
does not note the accession of boldness, faithfulness, and
fervor ! But these are not separated and unsupported gifts.
They manifestly have their origin in the certainty of assur-
ance and intensity of conviction. The " boldness " l pro-
ceeds from " a full assurance ;" 2 according as it is written,
" I believed and therefore have I spoken, these also believe
and therefore speak." Their clear, firm testimony rises in a
moment before the world, never hesitating or wavering,
never to sink or change again, only manifesting more fully,
as time advances, the largeness of its compass and the defi-
niteness of its announcements. Ever after they speak as
men would do who were conscious of a ground of certainty
which could not be questioned, who conld say that things
" seemed good to the Holy Ghost and to them ; " 3 that their
word was " not the word of man but the word of God ;"4
that it was "the Spirit that bore witness;"5 that they
" preached the Gospel with the Holy Ghost sent down from
heaven;"0 that "things which eye had not seen nor ear
heard, and which had not entered into the heart of man, had
been revealed to them b}T the Spirit, which searcheth the
deep things of God;" that they "had received, not the
spirit which is of the world, but the Spirit which is of God,
that they might know the tilings which are freely given of

1 ~ronr,cia. 2 irlrjpoipooia.

3 Acts xv. 28. 4 1 Thess. ii. 13.

5 1 John v. 6. 6 1 Pet. i. 12.

LECT. IV. THE ACTS OF THE APOSTLES. 119

God ; " that they " spoke these things, not in words which
man's wisdom taught, but which the Holy Ghost taught ; "
and that they " could be judged of no man," because " none
knew the mind of the Lord so as to instruct him, and the}r
had the mind of Christ." 1 It is enough. The three testi-
monies concur — the testimony of him who gave the Spirit,
the testimony of those who received it, and the testimony
of the facts which ensued on its reception.

Are we then at a loss to know what was the nature of the
gift which the Holy Spirit brought for the purposes of the
apostolic work? Certainly it was vast and various — "a
sevenfold gift ; " but its most essential part lay not in
tongues and powers which witnessed to the Gospel, not in
the fervor and boldness which preached it, rather it zvas the
Gospel itself.

The Gospel which the Apostles preached consisted of two
elements, a testimony of external facts which fell within the
region of the senses, and a testimony of the virtue of those
facts in the predestined government of God, and of the con-
sequences of them in the spiritual history of men, neither
of which was it possible for the senses to certif}^. For the
first testimony they needed but a clear and faithful memory.
For the second also the same faculty would suffice, but only
up to a certain point ; namely, as far as they had received
and understood the exposition of transcendental truth from
the lips of the Lord Jesus. But we have seen that the sal-
vation Only began to be spoken by the Lord, and that he
himself asserted that it would not be fully revealed by him,
or understood by them, until the Spirit came. If the Spirit
on his coming did not complete that revelation, then the

1 1 Cor. ii. 9-16.

120 THE PROGRESS OF DOCTRINE. LECT. IV.

Gospel which the Apostles preached must have been, in
some of its most important features, partly a word of God
and parti}7 a word of man. Their witness of the death, and
resurrection, and ascension of Jesus would demand an un-
qualified acceptance, but their representation of the sacrifi-
cial character and atoning merits of the death, of the life-
giving power of the resurrection, and of the meditorial office
in heaven , would be the result of their own inferences from
the words which they had gleaned from their Lord ; and,
instead of being judged of no man, they would be judged of
eveiy man who could take a different view of the words
which they repeated from that which they had taken them-
selves.(t)) Thus the whole s3-stem of their doctrine would
stand (like the image in the dream) on feet part of iron
and part of clay, and would not wait long for the hour of
its overthrow. But he who, in the face of all which has been
now recalled to mind, should still treat their doctrine in this
light, would plainly accuse of falsehood, not only the men,
but their Lord himself; who, if he spoke true when he gave
them the Spirit, led them thereby " into all the truth." The
guarantees for this fact could hardly have been plainer or
stronger than they are. We thank God that he has pro-
vided them, and we pass into the second stage of New Tes-
tament teaching with adequate assurances that he who be-
fore taught us on earth, now teaches us from heaven, and
that we still "hear him and are taught in Mm."

II. We have not then changed our teacher, but he has
changed his method: and I have now to point out the rea-
sons of the change, by showing that it was fitted to conduct
the advance of doctrine from the point at which it had then
arrived.

It may be said that the change was simply a matter of

LECT. IV. THE ACTS OF THE APOSTLES. 121

necessity, because he who had spoken with his lips was now
to be received up into glory, and could no longer talk with
his servants on earth. Bat though the change might be
necessary, it was also "expedient" — expedient for them.
So he represents it to his mourning and perplexed disciples,
and adds the support of a strong asseveration. " Never-
theless I tell you the truth, it is good for you that I go
away ; for if I go not away the Comforter will not come
unto you." 1 The change then takes place as an advantage
to those who are subjected to it. For them a stage of reve-
lation hi?s come which demands a method of teaching more
penetrating and internal than that which they had till then
enjoyed.

It is in this character that the superiority of the later
method consists, as is pointed out by the plain distinction,
" He dwelleth with you, and shall be in you." Here are
two methods appropriated to the two stages of New Testa-
ment teaching : and it is clear as day that the second is an
advance upon the first. In the one, the teaching power is
separated from, and external to, the mind which is being
taught ; in the other, it is interfused and commingled with
it. The words, in the one, are divine announcements fitted
to form the apprehensions of man ; the words, in the other,
are expressions of human apprehensions already formed
under the divine agency. The teaching power has thus
changed its method, in order to meet the exigencies of a
more difficult stage of instruction.

The facts are finished when Jesus is glorified ; the mani-
festation of the Son of God is perfect, the redemption is

1Johnxvi. 7.
11

122 THE PROGRESS OF DOCTRINE. LECT. IV.

accomplished, and the conditions of human salvation are
complete.

The histoiy must now be treated as a whole, of which the
plan and purpose have become apparent. The time is come
for the full interpretation of the facts, of their effects in the
world of spirit, and of their results in human consciousness.

A doctrine then is needed, which shall sum up the whole
bearing of the manifestation of Christ, which shall throw a
full light on its spiritual effects, and which shall guide the
minds of men in their application of it to themselves. Such
a doctrine might be given from God in one of two ways :
b}r voices from heaven, declaring what view men ought to
take of the history which had passed before them, and what
their faith and feelings ought to be concerning it ; or Iry
voices from men themselves, expressing the view which they
did take, and the faith and feelings which were actually in
their hearts. In the one case, we should have Apostles, who
would be to us the messengers of God, only while they tes-
tified that they had received such and such revelations, and
while they recited those revelations to us word for word ;
but all their other words would come to us on their own
merits, as simply the words of holy and enlightened men.
In the other case, we should have Apostles, whose represen-
tations of their own view of all which they had heard and
seen, whose expositions of their own convictions and feel-
ings, and of the processes of their own thoughts concerning
the things of Christ, would be to us so many revelations
from God of what he intended to be the result of the mani-
festation of his Son in human hearts.

"Who does not see that this kind of teaching would ex-
ceed the other in completeness and effectiveness ? It would
be more complete ; for we should thus have the word pre-

LECT. IV. THE ACTS OF THE APOSTLES. 123

sented to us in the final form which it was meant to take,
that, namely, of a word dwelling in us — a divine announce-
ment changed already into a human experience. It would
be more effective ; inasmuch as example is more so than
precept, and the same voice, being to us both the voice
of God and the voice of man, would affect our hearts with
the double power of certainty and sympathy. Such a
method of teaching could only be possible under some
S3Tstem of divine action which should fuse into one the
thoughts of God and the thoughts of man ; and this was
effected by the gift of the Holy Ghost to the Apostles for
the work whereto they were called.

I say for the ivork whereto they ivere called, for the same
Spirit is diverse in operation, and divides to every man
severally as he will. When the Church was anointed
from above, the manifestation of the Spirit pervaded her
whole frame, " like the precious ointment on the head,
which ran down upon the beard, even upon Aaron's beard,
and went down to the skirts of his garments." Even " on
the servants and on the handmaids " did the Lord pour out
of his Spirit, and the supernatural presence was disclosed
in a vast scale of various gifts, ranging from that which
was intense and supreme to that which was superficial and
ancillary. But we speak now of that which was supreme.
u First Apostles." The ointment is poured first upon the
head ; and from thence the glittering drops descend upon
the raiment. All the members have not the same office : —
Are all apostles? No! the authorities, standards, and
types of truth are so by direct commission, and the gift
which the3r receive is one which makes them so indeed.
As the office, so is the gift. An incommunicable office has
an incommunicable gift. An office which is to be solitary

124 THE PROGRESS OF DOCTRINE. LECT. IV.

and supreme in the Church forever has a gift adequate to
secure the implicit confidence of long-descending ages.

Voices ma}7 be heard among us now which tend to im-
pair that confidence ; complaints of the distinctive use of
the word " inspiration," as applied to the Scripture writers,
assertions that " the Scriptures are before, and above all
things, the voice of the congregation."

On what do these complaints and assertions rest? On
the true conviction, that, in all the Church, and in all ages,
there is the presence of the same Spirit. Yes ! and on the
false assumption, that the gifts of the Spirit are to all the
same gifts. There is no principle in the Bible more clear,
than that the gifts of the Spirit are diverse, and are, in
character and proportion, adapted to the works which God
assigns, and appropriated to the offices which he creates.
Now it is certainty one thing to be a member, and another
thing to be a founder, of the church. It is one thing to
receive or to propagate the truth, and another to deliver it
with the authority of God, and to certify it to the world
forever.

The same clear view of the way of salvation, and of the
unsearchable riches of Christ, which gladdened the soul of
St. Paul, might gladden the soul of one who heard his
words, and may now gladden the soul of one who reads
them. For both there is the same Spirit and the same
testimony ; but the Spirit is given to the one, that he may
originate that testimony ; to the other, that he ma}7 receive
it. There is a difference between being builded into the
holy temple, which is the habitation of God through the
Spirit, and being constituted a foundation, on which the
future building is to rise at first and to rest forever. Such
was the separate function of the Apostles of the Lord and

LECT. IV. THE ACTS OF THE APOSTLES. 125

Saviour, a function which they shared with the special
messengers of God who went before them, and even with
their Lord himself. "Ye are built," said they to their
brethren, — " Ye are built on the foundation of the Apos-
tles and Prophets, Jesus Christ himself being the chief
corner-stone." 1 The corner-stone is but part of the founda-
tion, though it be the first and the chief part ; and this
consolidation of the corner-stone with the adjacent founda-
tions, as one basement to sustain the building, exhibits in
the plainest manner the fact, that the Church, in 7'espect of
its faith, rests upon a testimony which was delivered, partly
by Jesus Christ in person, and partly by the agents whom
for that purpose he ordained. Their inspiration as be-
lievers associates them with the whole Church ; their
inspiration as teachers unites them only with their Lord.

The consciousness of this position appears in the records
of their preaching, and breathes through all their writings
a lofty and unyielding authority. They speak as men
having the Spirit to those to whom it is also given, yet as
men empowered to deliver the truth which the others were
only enabled to receive. St. Paul addresses himself to
u those that are spiritual," but he shows them that it is he,
and not the}', who is " put in trust with the Gospel," and
that the word which he utters is one to which they can add
nothing, and in which the}7 can change nothing. St. John
exhorts those " who have an unction from the Holy One,"
but as having himself a kind of anointing in which they
do not share, whereby he delivers the " message," and the
" witness," and the "commandment," which they on their
part recognize and accept. No ! the voice that sounds

3Eph. ii. 20.
11*

126 THE PROGRESS OF DOCTRINE. LECT. IV.

from these pages is not the voice of the congregation, but
the voice of those who founded it by the will of God ; and
that character the congregation itself has asserted for the
word in all ages. The written word has been the canon of
the Church, because it was a voice which came to it, not
because it was a voice which proceeded from it.(10)

To us at this day this word has come ; and to us at this
day the anointing from the Holy One flows down. For
you, for me (thank God ! ) the teaching of the Spirit
remains. It remains for the servants and the handmaids :
and many an obscure and lowly brother in the streets
around us can say for himself, as truly as St. Paul could
say, " I have received the Spirit that is of God, that I may
know the things which are freely given to me of God."
But one who thus speaks can know that his convictions are
really the teaching of the Spirit of God only in so far as
they correspond with the eternal tj-pes of truth, which
ascertain to us what the teaching of the Spirit is. Now,
as in those apostolic days, he which is spiritual can show
that he is so only " by acknowledging that the things
which" those appointed teachers "wrote to us are the
commandments of the Lord ; " for the gift of the Holy
Ghost to others is not a gift whereby they originate the
knowledge of new truths, but a gift whereby they recog-
nize and apprehend the old unchanging mystery, still
receiving afresh the one revelation of Christ, ever approach-
ing, never surpassing the comprehensive but immovable
boundaries of the faith once delivered to the saints. This
is the gift, the only gift, which we desire for our Church
and for ourselves ; for it is one which makes the written
word a living word, which fills a Church with joy, and seals
a soul for glory.

LECTUKE V.

THE ACTS OF THE APOSTLES.

THEY CEASED NOT TO TEACH AND PREACH JESUS CHRIST. — Ads V. 42.

Jesus Chkist is gone up into glory, and the Holy Ghost
has come down into men: and we have seen that these
events are represented to us, not as closing the course of
revelation, but as opening a new stage of it. The ques-
tions which met us on the threshold have been answered,
and we go forward with the full assurance that our first
teacher is our teacher still, and that his second method of
instruction is an advance upon the first.

We have now to ask, first, What change appears in the
aspect of the doctrine 9 and then, What is the plan on which
it continues to advance ?

For a reply to these questions I address nry self to that
introductory booli which gives us the external history of
this part of the dispensation of truth. It is not the func-
tion of a historical record to work out expositions of doc-
trine, but such a book may be expected to present the
general character which the doctrine bore, and to clear to
our view the agencies and the stagesby which it was matured.
This is precisely what is done in the book of Acts. It is
the purpose of the book to do it ; a purpose which ought to
be more fully recognized than it is.

There are works which are done with so natural and
graceful a facility, that it seems to the superficial observer
as if any one could have done them, or as if he who did

127

128 THE PROGRESS OF DOCTRINE. LECT. V.

them was only guided by casual impulse, while a more
careful student will perceive that singular gifts were neces-
sary to produce the results which seem so easy, and that a
comprehensive design and an accurate judgment presided
over arrangements which appear fortuitous. Such a work
is the Acts of the Apostles. In a narrative all alive with
graphic details, and written in a st}de of animated sim-
plicity and natural ease, it carries us through a period of
human history of incalculable interest and importance :
one in which the effects of the manifestation of the Son of
God were developed and tested ; in which the life which he
had introduced among men disclosed its nature and power,
and the truth which he had left commenced its struggles
and conquests ; in which the Christian Church was consti-
tuted, gradually detached from its Jewish integuments,
and brought to the consciousness of its freedom and catho-
licity ; in which it verified its credentials, proved its arms,
recognized its destinies, and commenced its victories ; in
which impulses were given which would never cease to
vibrate and precedents were established to which distant
ages would refer ; in which solemn and exciting scenes,
marvels and miracles, saintly and heroic characters, their
labors, their conflicts, their sufferings, their journeyings,
their collisions with all classes of men, seem to force upon
the historian a confusing multiplicity of materials. Yet
through all this he makes his way straight in one direction,
as a man guided b}T that instinct of selection which belongs
to the ruling presence of a definite purpose. It is just this
definiteness of purpose which is apt to pass unobserved.
It is nowhere announced, and the unconstrained freedom of
manner and easy inartificial stj'le suggest no thought of it.
We seem sometimes to be reading a collection of anecdotes

LECT. V. THE ACTS OF THE APOSTLES. 129

or personal memoirs of certain Apostles, and some critics
have dealt with the book as if indeed it were but a chance
collection of stories with which the author had happened to
become acquainted, or as if a fragment of the acts of St.
Peter had been prefixed to a journal of the travels of
St. Paul.

But we know St. Luke's intelligent, inquiring mind, his
opportunities of information, his " perfect understanding
of all things from the very first," his personal intercourse
with those " who from the beginning had been eye-witnesses
and ministers of the word." We cannot for a moment
suppose that his acquaintance with the " Acts of the Apos-
tles " was limited to the facts recorded in the book ; that
he knew nothing of the proceedings of John or James, or
of the manifold movements and events which were going
on by the side of those which he has related. In fact, there
is not a book upon earth in which the principle of inten-
tional selection is more evident to a careful observer.
There is indeed no reason given why one speech is re-
ported and one event related at length, in preference to
others which are passed over or slightly touched ; yet
when we reach the conclusion we see the reasons in the
result. We find that by an undeviatiug course we have
followed the development of the true idea of the Church of
Christ, in its relations first to the Jewish system, out of
which it emerges, and then to the great world, to which it
opens itself. When the words and deeds of Philip or
Stephen, of Peter or Paul, are implicated with this progress
of things, we find ourselves in their company, but when we
part from St. Peter without notice of his after-course, when
we leave St. Paul abruptly at the commencement of his two
years in Rome, we are given to understand that we have been

130 THE PROGRESS OF DOCTRINE, LECT. V.

reading, not their personal memoirs, but a higher history,
which certain portions of their careers serve to embody or
to illustrate. Even when the book is considered by itself,
the unity and completeness of the result is plain ; but
when we look at it in its place in Scripture, observe its
function there, and its relation to the books which follow,
we see most clearly the definite purpose with which it
places us and keeps us in that particular line of historical
fact which involves the progress of doctrine.

It may be said that this is claiming too much ; for thai,
whatever amount of design may be attributed to the author
of the " Acts," we cannot ascribe to him the prophetic pur-
pose of fitting his book to its present place in Scripture.
No, certainly not to him ; but the Church has ever held
that another Mind presided over what was written in
these pages, a Mind which purposed that we should have a
Bible, and which, guiding the production of its component
parts, has made it what it is.

I speak in accordance with this view of Scripture when
I ask, What is the office which the book of Acts fulfils in
the evolution of doctrine in the New Testament?

For a reply to this question I would point to three results
which the book unquestionabl}T yields.

1. It places in the clearest light the divine authority of
the doctrine given during the period which it covers, as a
doctrine delivered by those who, for that particular pur-
pose, were filled with the Holy Ghost, and were agents of
th'e personal administration of the Lord Jesus Christ.
This, the first and most important part of the office of the
book, has been considered in the last Lecture.

2. It represents the general character of the doctrine
delivered by the Apostles to the world.

LECT. Y. THE ACTS OF THE APOSTLES. 131

3. It traces the steps of external history through which the
doctrine was matured.

These are the parts of its office on which I have now to
dwell.

I. The general character of the doctrine as it appears in
the Acts of the Apostles is presented in the words of the
text, " They ceased not to teach and preach Jesus the
Christ."1 Similar expressions continually recur: "he
preached Christ unto them;"2 " he preached unto him
Jesus;"3 "he preached Christ in the S}Tnagogues ; " 4
they " spake unto the Grecians preaching the Lord Jesus ; " 5
" he preached unto them Jesus and the resurrection." 6 No
such announcements as these are heard in the Gospels.
The preaching spoken of there is not of the person but of
the kingdom. Jesus comes "preaching the kingdom of
God;"7 "preaching the Gospel of the kingdom;"8 and
his parables and common teaching are not prominently
about himself, but about "the kingdom of heaven." So
also his disciples are sent out " to preach the kingdom of
God," and are even charged to " tell no man that he was
Jesus the Christ," 9 and are forbidden to publish the mani-
festation of the fact " until the Son of Man be risen again
from the dead."10 And because of the absence of this per-
sonal proclamation by himself or his servants, we find John
the Baptist troubled and perplexed, and sending a deputa-
tion of his followers in the hope of extracting such a pub-
lic declaration ; and the multitude at a later time complain.

1 ovk eiravov-o dtduonovreg koX evayyeXL^ofievoL 'Itjgovv tov JLpioTov.

2 Acts viii. 5. 3 Ibid. 35. 4 Ibid. ix. 20.
5 Acts xi. 20. 6 Ibid. xvii. 18. 7 Luke ix. 2.

8 Matt. iv. 28, and Mark i. 14. 9 Matt. xvi. 20.

10 Matt. xvii. 9.

132 THE PROGRESS OF DOCTRINE. LECT. V.

"How long dost thou make us to doubt? If thou be the
Christ, tell us plainly ; " 1 and the High Priest, at the very
last, unable to obtain testimony to such a public claim, is
compelled to resort to adjuration — "Art thou the Christ,
the Son of the Blessed?" 2

The change in the ke}T-note of the preacltlng is very sig-
nificant. Things had been tending towards it. The pre-
sentation of Christ to men had been going forward, and the
scheme on which it is set before us in the Gospel collection
marks the gradual manner in which the e}Te, looking for the
kingdom, had come to be fixed upon the person. In the
teaching of the first Gospel the idea of the kingdom, in that
of the last the idea of the person, is predominant. In the
Acts the two expressions are sometimes united, as when the
Samaritans "believed Philip preaching the things concern-
ing the kingdom of God and the name of the Lord Jesus : " 3
and yet again, with more evident purpose, in the end of the
book, where Paul's exposition to the Jews at Rome stands
as the last appeal to that people — "To whom he ex-
pounded, testifying the kingdom of God and persuading
them concerning Jesus : " and yet again in the closing verse,
which describes the two }Tears' continuous ministry by the
words "preaching the kingdom of God, and teaching those
things which concern the Lord Jesus Christ." 4 Evidently

1 John x. 24. - Mark xiv. Gl. 3 Acts viii. 12.

4 Acts xxviii. 23, 31. ALa/iaprvpoLtevoc rrjv (3aat?,eiav tov Qeov, Tceiduv
je avrovg tu Tzepl tov 'Itjgov. (ver 23.) Krjpvoauv rqv [3aaiAelav tov Qtov,
kcu didaoh-uv tu Kepi tov Kvpiov 'Irjaov. (ver. 31.) Compare this sum-
mary of the apostolic teaching at the end of the book with the
summary of the last teaching of Jesus at its beginning: 6i* rjjiepCyv
reaaapcLKOVTa o-Tavofievog avTolg kcu 71yav tu -Kept Trjg fiaaCkdaq tov Qeov

LECT. V. THE ACTS OF THE APOSTLES. 133

on purpose are the two expressions combined in this final
summary, in order to show that the preaching of the king-
dom and the preaching of Christ are one : that the original
proclamation has not ceased, but that in Christ Jesus the
thing proclaimed is no longer a vague and future hope, but
a distinct and present fact. In the conjunction of these
words the progress of doctrine appears. All is founded
upon the old Jewish expectation of a kingdom of God ; but
it is now explained how that expectation is fulfilled in the
person of Jesus ; and the account of its realization con-
sists in the unfolding of the truth concerning him, " the
things concerning Jesus."1 The manifestation of Christ
being finished, the kingdom is already begun. Those who
receive Mm enter into it. Having overcome the sharpness
of death, he has opened the kingdom of heaven to all be-
lievers. Those, therefore, who were once to " tell no man
that he was Christ," are now to make " all the house of
Israel know assuredly that God hath made that same Jesus,
whom they had crucified, both Lord and Christ ; " yea, they
are to proclaim that fact to every nation under heaven.

It is, I apprehend, by this change in the character of the
preaching, that we are to explain the surprising difference
in the effect of the preaching, as seen in the Gospels and in
the Acts. For some three j^ears, probably, did Jesus preach
in the Temple, in synagogues, in houses, on the seashore,
and by the wayside ; yet it is obviously but a scanty band
of professed believers whom he leaves upon the earth, and
these too appear possessed but with a dubious and uncer-

" during forty days appearing to them and speaking the things
concerning the kingdom of God."
1 tu, Trepl tov 'Inoov.
12

134 THE PROGRESS OF DOCTRINE. LECT. V.

tain faith. On occasion of an important gathering in Jeru-
salem, " the number of names together were about an hun-
dred and twenty." x The largest number we ever hear of
is that mentioned by St. Paul — "above five hundred breth-
ren at once ; " 2 and of these, according to St. Matthew,
" some doubted." 3 But a few days later Peter lifts up his
voice, and " the same day there were added unto them
about three thousand souls."4 And so the word grows and
multiplies, till we hear of " a great company of priests
obedient to the faith,"5 and "many thousands6 of Jews
which believe ;"7 besides the suddenly-rising, rapidly-grow-
ing Churches in all parts of the Gentile world. Men have
sometimes expressed their wonder at this difference in the
effect of the Lord's own preaching and of that of his disci-
ples ; and the}' have been fain to ascribe it to the outpour-
ing of the Spirit, which wrought a .sudden change in the
hearts of the hearers. But we have no encouragement to
suppose that the three thousand who believed on the da}r of
Pentecost received any special gift of the Spirit (such as
originated on that day) until after the}' believed. This was
promised b}r the Apostle as a gift, not preceding, but ensu-
ing on their baptism. " Repent," said he, " and be bap-
tized every one of you for the remission of sins, and ye
shall receive the gift of the Holy Ghost." No ! It is not
on the hearers, but on the preachers that the mighty influ-
ence is said to have come. The true reason for the change
in the effect of the doctrine is found in the change which
had passed upon the doctrine itself, when " the Spirit of
truth was come" to fulfil the prediction, " He shall glorify

1 Acts i. 15. 2 1 Cor. xv. 6. 3 Matt, xxviii. 17.

4 Acts ii. 41. 5 Ibid. vi. 7. 6 Literally, myriads.

7 Acts xxi. 20.

LECT. V. THE ACTS OF THE APOSTLES. 135

me." Christ was not preached before he suffered ; after he
was glorified he was. In the former period, he and his fol-
lowers " preached the kingdom of God ; " in the latter,
" they ceased not to teach and preach Jesus Christ." Thus
the great change in the effect of the preaching, which might
seem at first sight to derogate from his gloiy, is, on further
consideration, seen to enhance it. Only when it is possible
freely and fully to publish the one " name under heaven
given among men, whereby they must be saved," are their
consciences thoroughly roused and their trust decisively
secured. So has it been, and so shall it be in the Church
forever. Oh, that the apostolic lesson may still have its
fruit amongst ourselves ! that our evangelists may still
know where their power lies ! and especially that it ma}' be
said of all who go forth to the work from this place, "They
ceased not to teach and preach Jesus Christ ! "

2. But now comes the question, What was this preaching
of Christ? Some have paraphrased it as the preaching of
his doctrine, of the holy lessons which he taught. Some,
again, as the setting forth of his holy character, the beauty
of his life, and the attraction of his love. But if this were
the main idea of preaching Christ, then certainly the rela-
tive effect of his own teaching and of that of his disciples
ought to have been just the reverse of what it was ; for the
actual hearing of the gracious words which proceeded out
of his mouth, and the actual sight of his holiness and love,
must be supposed more effectual than the mere account of
them by others. Then Jesus Christ ought to have gathered
the thousands and his disciples the hundreds ; and the faith
inspired in the first period ought to have been more decided
and intense than that awakened in the second. But the
contrary was the case. There was then something in the

136 THE PKOGRESS OF DOCTRINE. LECT. V.

later preaching which was not present in the earlier. Was
it that the Messiahship of Jesus was then openly proclaimed,
which men had before been left to infer from the things
which they heard and saw ? It was this — but more than
this. Not only was the fact of the Messiahship proclaimed,
but the nature of it was explained. The Christ who was
now proclaimed was one who had died and risen again, and
whom the heavens had received till the time of the restitu-
tion of all things. Iu these three facts the manifestation
of the Son of God had culminated, and in them the true
diameter of his mission had appeared. The old carnal
thoughts of it had been left in his grave, and could never
rise from it again. It was the "Prince of life " who had
risen from the dead ; it was the " King of glory " who had
passed into the heavens, And no less did these facts de-
clare the spiritual consequences of his manifestation ; since
they carried with them the implication of those three cor-
responding gifts, which we celebrate forevermore, saying
with solemn joy, *' I believe . . . the forgiveness of sins,
the resurrection of the bod}', and the life everlasting."

Towards these topics the preaching of Christ in the Acts
of the Apostles continually turns. Observe how the first
and present blessing (the forgiveness of sins) is ever ad-
duced, as the result of the wondrous history which the
chosen witnesses rehearse. "When they have told of the
cross and passion, it is in this consequence flowing from it
unto men that their sermons culminate and close. "Him
hath God exalted to be a Prince and a Saviour, to give re-
pentance to Israel and forgiveness of sins ; " 1 " Repent and
be baptized every one of you in the name of Jesus Christ,

1 Acts v. 31.

LECT. V. THE ACTS OF THE APOSTLES. 137

for the remission of sins ; " * " Repent ye therefore and be
converted, that your sins maybe blotted out;"2 "Be it
known unto you therefore, men and brethren, that through
this man is preached unto 3^011 the forgiveness of sins ; arid by
him all that believe are justified from all things from which
ye could not be justified by the law of Moses ; " 3 u To him
give all the prophets witness, that through his name whoso-
ever believeth on him shall receive remission of sins." 4

Such is the burden of the apostolical preaching, as ex-
hibited in the rapid sketches and brief summaries given in
this book. It is a doctrine of " redemption by his blood,
even the forgiveness of sins," conveying, through the sim-
ple act of faith, a present cleansing to the conscience, as
the necessary qualification for the glory which is to follow.

Then, in the next place, that glory is shown to arise
from the resurrection of Jesus, as the preparation for it does
from his sufferiugs. I need not remind you of the " great
power " with which, from one end of the book to the other,
u the Apostles give witness of the resurrection of the Lord
Jesus." Everywhere they preach a " Christ that died, yea,
rather, that is risen again." This event is presented by
them not simply as the seal of his teaching, or more gener-
ally (to use the poor and shrunken phrase of later times) as
the proof of his divine mission, but as itself the cause and
the commencement of that new world and eternal life which
was consciously " the hope of Israel," and unconsciously
the hope of man. Turn especially to the latter part of the
book, and study the position taken by St. Paul in the last
crisis of his controversy with the Jews. See how he falls

1 Acts ii. 38. 2 Ibid. iii. 19.

3 Ibid. xiii. 38, 39. 4 Ibid. x. 43.

138 THE PROGRESS OF DOCTRINE. LeOT. V.

back upon the resurrection of Christ as involving the reali-
zation of the hopes of his people and the fulfilment of all
the promises of God. Some have treated as a mere expe-
dient for his own deliverance at the moment that one voice
which he cried in the Council, " Men and brethren, I am a
Pharisee, the son of a Pharisee ; of the hope and resurrec-
tion of the dead I am called in question." But he needed
no expedient, for he was then in Roman hands and under
Roman protection. It was no pretence to serve a turn ; it
was the genuine language of his heart. In all his other
speeches at this crisis the same idea reigns predominant.
"I stand and am judged for the hope of the prom^e made
of God unto our fathers : unto which promise our twelve
tribes, instantly serving God day and night, hope to come:
for which hope's sake, King Agrippa, I am accused of the
Jews. Why is it judged by you a thing incredible if God
raises the dead?" It is the self-same sound which we heard
in the first discourse given us from his lips, when he cried
to the Jews of the Pisidian Antioch, "Xow we declare unto
you glad tidings, how that the promise which was made unto
the fathers, God hath fulfilled the same unto us their chil-
dren, in that he hath raised up Jesus again."

And when we read his mind upon this subject more fully
in 1 Cor. xv., and indeed in the whole of his writings, we
see how truly the resurrection of Christ did, in his view,
include the realization of all the hopes with which the old
covenant was pregnant ; how entirely it was to him the
cause and actual commencement, as well as the pledge and
promise, of the resurrection and the life to man.

But I must not go further into this subject. I had only
to indicate that the general character of the doctrine which
appears in the Acts of the Apostles is an advance upon that

LECT. V. THE ACTS OF THE APOSTLES. 139

delivered in the Gospels. I say that it is so, inasmuch as
it does more than merely testify to the facts of the mani-
festation of Christ, as (to use an imperfect illustration) the
summing up of a judge is an advance upon the evidence on
which it is founded, since it adds to the rehearsal of that
evidence the selection of its critical points, the representa-
tion of their force and bearing, and the intimation of the
conclusions to which they lead. Thus does the preaching
of the Apostles sum up the result of all that the Gospels
have disclosed, by the direct preaching of Jesus to men's
souls, and by preaching him especially as the Christ who
has been perfected by death and resurrection ; by death
which provides for the present necessities of conscience in
the forgiveness of sins, and by resurrection which provides
for the longings and hopes of the soul in the life everlast-
ing. The messengers of God in this book cease not to
teach and preach Jesus the Christ, as a Saviour by these
means and in this sense.

II. It is, however, the book not of the words, but of the
acts of the Apostles, and we accordingly find in it the inti-
mations rather than the expositions of doctrine. It assists
our present inquiry in a manner more appropriate to its
historical character, by laying down for us the course of
external events through which the doctrine was matured.

I have already adverted to the systematic plan of the
book, as following out this course of events with the instinct
of an undeviating purpose. It carries us straight from the
Gospels to the Epistles, as the span of some great bridge
continues the road between dissevered regions. Take it
away and what a chasm appears ! " Paul, an Apostle of
Jesus Christ, to saints that are in Rome, in Corinth, Thes-
salonica, Philippi, Galatia, Ephesus, Colossae." Who is this

140 THE PROGRESS OF DOCTRINE. LECT. V.

Paul, and in what sense is he an Apostle? We knew him
not when the twelve were ordained. "We saw him not
among the witnesses of the resurrection. How came the
Gospel to these places ? and is it the same Gospel for these
Gentiles as it was for the Jews ? As for James, and Peter,
and John, and Jude, we know and revere their commission :
but we saw them last in partial ignorance and error, and
we hardly know what the value of their words may be.

We have noted on a former occasion the answers to these
questions which the book of Acts supplies — the anointing
of the Holy Ghost qualifying the men to fulfil the commis-
sion which they had received, the guidance of Christ given
to their steps and his attestations to their words and works,
the call and commission of St. Paul and his special appoint-
ment to a special work, and the spread of the Gospel in the
world, and the rise of the Gentile Churches. By means of
this information we are brought to the point at which we
can open the apostolic writings, first with a due sense of
their divine authority, and then with a sufficient acquaint-
ance with the persons, scenes, and facts with which they
are connected, and (I ma}T further add) with effective sup-
ports to our conviction of their genuineness and authentic-
ity. But neither of these functions of the book is precisely
that for which we now inquire. Between Gospels and Epis-
tles there is need for a connection of a more internal kind.
During the intervening time the doctrine was not only
spreading, it was clearing and forming itself, or rather was
being cleared and formed by the hand of its Divine Au-
thor. This was effected through a certain line of events
and through the agenc}' of particular persons. With these
events and persons the Book of Acts is occupied.

It begins at Jerusalem, it ends at Rome. Between these

LECT. V. THE ACTS OF THE APOSTLES. 141

two points questions have been settled, principles carried
out, and divinely implanted tendencies disclosed. Espe-
cially have the relations of the Gospel to Jew and Gentile
been fixed forever. We see how all the story progressively
ministers to this result.

First Peter presents the Gospel as the fulfilment of
prophecy and completion of the covenant made with the
fathers. Then the Hellenist element seems to eclipse the
Hebrew, and Stephen rises to reason and to die. A large
space is therefore given to the speech, which sets forth the
progressive nature of the dealings of God with Israel, and
shows the drift of that current of thought on which we are
launched. The death of Stephen is not only an individual
martyrdom, like that of James, so brieity mentioned after-
wards ; it is a great crisis, and stands as such in the narra-
tive, with a clear intimation of the position which was
assumed on the one side and rejected on the other.
Straightway the Gospel spreads. First Hebrew, then
Hellenist, by the ministiy of Philip it soon becomes
Samaritan, and at the next step by that of Peter goes in
to men uncircumcised. In the story of Cornelius we have
a detailed statement of the means by which the Lord mani-
fested his will, that the Gentiles should hear the word and
believe. Then we pass from the side of Peter to that of
the new Apostle, to whom the carrying out of this principle
is committed. Antioch becomes our starting-point, where
the disciples are first called Christians. We follow the
steps of the traveller, and see far and wide that God hath
also to the Gentiles granted repentance unto life. Then
an opposing power is felt within the Church, and Christian
Judaism asserts that there is departure from the original
scheme. The Council meets, and by testimonies of Scrip-

142 THE PROGRESS OF DOCTRINE. LECT. V.

ture and of fact infers the verdict of God, and issues the
high decision, u It seemed good to the Holy Ghost and to
us." Then, and not till then, Europe is entered, and the
great centres of Greek life are occupied ; but still in every
place does the Apostle address himself first to the Jews,
and everywhere they reject and persecute him. Finally, he
returns to the head-quarters of the nation, and presents
himself there with every circumstance of conciliation, but
claiming his place in the covenant and as a preacher of the
hope of Israel. The scenes and speeches of that crisis are
given with fulness, because they define the position of the
Christianity which St. Paul represents towards the Jewish
S}rstem, and its final and furious rejection by the Jewish
people.1 "Believing all things which are written in
the Law and in the Prophets, and having committed
nothing against the people or customs of his fathers," 2
he and his creed are forced from their proper home.
On it as well as him the Temple doors are shut. Last-
ly, before the Jews at Pome he closes the long struggle
with the peroration furnished him by prophecy : — "Well
spake the Holy Ghost by Esaias the prophet unto our
fathers, saying, Go unto this people and sa}T, Hearing ye
shall hear, and shall not understand ; and seeing ye shall
see, and not perceive. For the heart of this people is
waxed gross, and their ears are dull of hearing, and their
e}'es have they closed ; lest they should see with their
eyes, and hear with their ears, and understand with their

1 Not, as some have put it, because Luke happened to be pres-
ent. Rather, Luke was present because the scenes and speeches
were to be reported.

2Actsxxiv. 14; xxviii. 17.

LECT. V. THE ACTS OF THE APOSTLES. 143

heart, and should be converted, and I should heal them.
Be it known therefore unto you, that the salvation of God
is sent unto the Gentiles, and that they will hear it." 1

Now let no man think that the rejection of Jews and ad-
mission of Gentiles were the only result of this long history.
Another result has been involved in it : Christianity itself
has been finally drawn out of Judaism, the delicate and
intricate relations of the two systems being dealt with in
such a way, that (so to speak) the texture of living fibre
has been lifted unimpaired out of its former covering,
leaving behind only a residuum of what was temporary,
preparatory, and carnal. In fact, the doctrine of the Gos-
pel has been cleared and formed ; cleared of the false
element which the existing Judaism would have infused
into it, and formed of the true elements which the old
covenant had been intended to prepare for its use.

Two great principles, it seems to me, wrere fought for and
secured, which may be expressed (though not with strict
accurac}T) by saying that the Gospel is the substitute for the
Laiv, and that the Gospel is the heir of the Laiv.

a. In saying that*^e Gospel is the substitute for the Laio,
I do not mean that it is so, as doing what the Law had
done before it came, nor jet as doing what the Law had
been meant, but had failed, to do ; but only as doing that
which the Law had been supposed to do. The Gospel pro-
vides for individual souls the means of justification and the
title to eternal life. This the Law had not done, had not
been meant to do, and by Prophets and Psalmists had been
asserted not to do. Yet it had sunk deep into the mind
of those who were under it, that this was the very thing

i Acts xxviii. 25-28.

144 THE PROGRESS OF DOCTRINE. LECT. V.

which it did. Scribes taught distinctly, and the people
were possessed with the idea, that there had been a law
given which could give life, and that righteousness was by
that Law. Here was the conviction which had entwined
itself with their patriotism and their religion. Here was
their pride and boast, and the prerogative which severed
them from all mankind. Then, as now, they looked for a
Messiah, who was to perfect the keeping of the Law, and
(in some sense) to save other nations by reducing them to
its obedience, and (as appeared in the sequel) mauy re-
ceived Jesus himself as the Messiah, without any material
change in that idea. But when the death of Jesus was
preached as procuring, and the resurrection of Jesus as
originating eternal life, and when the simple act of faith in
him was proclaimed as the means of sharing it, the antago-
nism of the two doctrines appeared.

It was first in the arguments of Stephen, and afterwards
in the preaching of Paul, that this particular feature of the
Christian system made itself felt in its bearing on the great
Jewish error. Hence the passion, the virulence, and the
rancor with which the two men were pursued. " This
man ceaseth not to speak blasphemous words against this
holy place and the law " * — so ran the accusation against
the first martyr : and 3Tears afterwards the superintendent
of his execution heard the same words shrieked out against
himself, " Men of Israel, help ! This is the man who
teacheth all men everywhere against the people, and the
law, and this place." 2 False aud odious allegations ! Yet
the doctrine of which the two men were the great exponents
did really involve a flat contradiction of the prevailing

i Acts vi. 13. 2 Ibid. xxi. 28.

LECT. V. THE ACTS OF THE APOSTLES. 145

Jewish theory about the people, and the law, and that place.
Within the Christian Church the same theory held its
ground, and in that quarter cost the Apostle a still closer
and keener conflict, in order to vindicate and establish for
Jew as well as Gentile the great principle, " By grace are
ye saved through faith,"1 or, as St. Peter expressed the
same truth, " Through the grace of the Lord Jesus Christ
we shall be saved, even as they." 2

Still the anxious pastor in his parish, still the self-obser-
vant Christian in his own heart, learns how deep-seated
and how stubborn is that principle in human nature, which
seeks the starting-point of salvation in self rather than in
God, in doing rather than in receiving, in work rather than
in grace. By the common Jewish theory of the Law, that
principle has fortified itself strongly, and clothed itself
gloriously, with the usurped sanctions of God. The Juda-
izing doctrine would have perpetuated that usurpation in
the Christian Church, and, in so doing, would have neutral-
ized the Gospel itself. The keen eye of the selected
champion saw in a moment the fatal consequences of cus-
toms turned into doctrines, which others, who believed as
he did, were perhaps inclined to regard with indulgence,
as signs of an affectionate veneration for ancient ordi-
nances.

In his writings we see how his penetrating eye discerned
the danger, and how his unsparing hand averted it : we see
also that the intuitive discernment and the impulsive, vigor
were the result of a deep personal experience, both of the
error which he resisted, and of the truth which he defended.
In the Acts we are carried through the period of this con-

i Eph. ii. 8. 2 Acts xv. 11.

13

146 . THE PROGRESS OF DOCTRINE. LECT. V.

test in the outward course of events, and when the history
ceases in the hired house at Home, the Gospel has fought
itself free, and severed itself from Judaism, not merely in
its form, but in its essence, proclaiming salvation by the
grace of the Lord Jesus Christ, and not by the works of the
Law.

b. The other principle which is contended for and
secured is, that the Gospel is the heir of the Law ; that it
inherits what the Law had prepared. The Law, on its
national and ceremonial side, had created a vast and
closelj'-woven S37stem of ideas. These were wrought out
and exhibited by it in forms according to the flesh — an
elect nation, a miraculous history, a special covenant, a
worldly sanctuary, a perpetual service, an anointed priest-
hood, a ceremonial sanctity, a scheme of sacrifice and
atonement, a purchased possession, a holy city, a throne
of David, a destin}r of dominion. Were these ideas to be
lost, and the language which expressed them to be dropped,
when the Gospel came ? No ! It was the heir of the Law.
The Law had prepared these riches, and now bequeathed
them to a successor able to unlock and to diffuse them.
The Gospel claimed them all, and developed in them a
value unknown before. It asserted itself as the proper
and predestined continuation of the covenant made of God
with the fathers, the real and only fulfilment of all which
was typified and prophesied ; presenting the same ideas,
which had been before embodied in the narrow but distinct
limits of carnal forms, in their spiritual, universal, and
eternal character. The body of types according to the
flesh died with Christ, and with Christ it rose again a body
of antitypes according to the Spirit. Those who were after
the flesh could not recognize its identity : those who were

LECT. V. THE ACTS OF THE APOSTLES. 147

after the Spirit felt and proclaimed it. The change was as
great, the identity was as real, as in that mystery of the
resurrection of the body which the same preachers showed :
in which the earthly frame must lay aside the flesh and
blood which cannot inherit the kingdom of God, and must
reappear, dead and raised again, another and yet the same,
" sown in weakness and raised in power, sown in dishonor
and raised in glory, sown a natural body and raised a
spiritual body."

But I should speak amiss if I left it to appear that the
Gospel inherited the ideas only of the preceding dispensa-
tion, and not, in one sense, their form also. Their written
form it did inherit, unchanged and unchangeable. The
Law and the Prophets, as scriptures, as a book, were still-
under the new dispensation what they had been under the
old — the voice of the Spirit and the word of God. Nay !
this written word belonged to the new dispensation more
truly than to the old, for these scriptures also were now
raised to newness of life, and were recognized as prepared
for the uses to which they were now applied, and written
less for the immediate than for the ulterior purposes ; as
St. Peter has expressed it, " Not unto themselves, but unto
us they did minister the things which are now reported
unto you by them that have preached the Gospel unto you
with the Holy Ghost sent down from heaven." 1 This is
ever the position of St. Paul, for, as one has truly said,
" None of the Apostles has laid such stress upon the Holy
Scripture as the Apostle of the Spirit and liberty." 2 And
as this appears in his writings, so does it also in the his-

1 1 Peter i. 12.

2 Baumgarten on the Acts, vol. iii. 78 (Clarke's Tr.).

148 THE PROGRESS OF DOCTRIXE. LECT. V.

tory. From his first reported speech at the Pisidian
Antioch,1 which bases all upon the Scriptures, still he goes
on with the Scriptures in his hand, till he stands and is
judged, " believing all things which are written in the Law
and in the Prophets ; " 2 and finally parts from the Roman
Jews after "persuading them concerning Jesus, both out
of the Law of Moses and out of the Prophets, from morn-
ing till evening." 3 This then is the position taken at the
beginning and fought for to the end ; and it is a striking
sight to see how resolutety St. Paul insists that he and his
doctrine are the true representatives of the Law and the
Prophets, while he is being persecuted and cast out, as
having betrayed and blasphemed them.

These two principles — what the Gospel does without
the Law, and what the Gospel derives from the Law — do
in fact contain the main substance of apostolic teaching.
On the one side, the principle that men are "justified
freely b}T God's grace through the redemption that is in
Christ Jesus"4 is laid as the deep foundation of all the
various forms and applications of evangelical truth. On
the other, the principle that the 6ame things which were
done under the old covenant in the region of the flesh are
done under the new covenant in the region of the spirit,
opens out into the doctrine of the mediatorial work of
Christ in the true tabernacle, the sacrificial character of
his death, the atoning virtue of his blood, the sanctification
of believers as a kingdom of priests and an holy nation,
and their destined inheritance in a promised land and a
holy city of their God. The expansion of these doctrines

i Acts xv. 13, 41. 2 Ibid. xxiv. H.

*Acts xxviii. 23. 4 Rom. iii. 24.

LECT. V. THE ACTS OF THE APOSTLES. 149

fills and forms all the Epistles, and each is distinctly
wrought out by itself, the one in the Epistle to the Romans
at the beginning, the other in the Epistle to the Hebrews
at the end, of the course of the Pauline writings.

It is in the Epistles themselves that we behold this ex-
pansion and formation of doctrine. In the Book of Acts
we are conversant rather with the providential circum-
stances through which the result was obtained. Great
principles are wrought out and settled in men's minds only
through some such process as is here disclosed ; namely,
by persons raised up to represent them, by consultations,
reasonings, debates concerning them, by events which com-
pel their more distinct assertion and test their hidden
strength, and by the action of opposing principles, firmly
resisted in their fierce assaults, or instinctively rejected in
their subtle . approaches. This, the common course of the
development and establishment of all principles, is here
presented to us as carried on under the manifested guid-
ance of the Lord himself; who, by special interventions,
raises up the persons, guides the events, and certifies the
issues with his own signature and seal.

Blessing and praise be unto his holy name, because he
has done this ! For he has thus added to the manifestation
of himself his own direction as to the way in which it is to
be used. On what a sea of uncertainties we should else
have been launched ! Observe the vague and "wavering
doctrine which ensues whenever the divine attestation of
the apostolical teaching meets with discredit or mistrust.
Now the Gospel is nothing but a re-publication, pure and
perfect, of the Law of God ; now it is a proclamation of
his universal fatherhood ; now an exhibition of the beauty
of holiness and the attraction of love ; now the revelation

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150 THE PROGRESS OF DOCTRINE. LECT. V.

of a righteous King and Head of the human race ; now it
seems little else than a negation, a sweeping away of all
the ideas which a teaching supposed to be divine had
fashioned through preceding ages. So it is when men pro-
ceed, as if the summing up of the manifestation of Christ
had not been done for them, but was left for them to do.
From all partial or perverted representations our refuge is
with those who were actually commissioned to do it, and
who, under a divine guidance adequate to the exigencies of
that commission, ceased not to teach and preach Jesus Christ.
Through the blessed ordinance of a written word they have
not ceased to do so now. To us, even to us who are here
alive this day, the}?- preach him still ; a Christ " who died
for our sins and rose again for our justification ; " a Christ
who saves without the Law, yet one who is witnessed by
the Law and the Prophets. So they preach, and so we
believe. This was the beginning of the confidence and the
rejoicing of the hope to the Church at its birth, and this
beginning it will hold firm unto the end. It is for us to
see that we bear our part in the long history of the faith,
finding its reality in the joy of our own salvation, and
transmitting its testimony to the generation to come.

LECTURE VI.

THE EPISTLES.

PAUL, A SERVANT OF JESUS CHRIST, CALLED TO BE AN APOSTLE, SEPARATED
UNTO THE GOSPEL OF GOD ... TO ALL THAT BE IN ROME, BELOVED OF
GOD, CALLED TO BE SAINTS : GRACE TO YOU AND PEACE FROM GOD OUR
FATHER, AND THE LORD JESUS CHRIST. — Rom. i. 1, 7.

These words are the beginning and end of the long super-
scription which opens the series of Apostolic Epistles. That
superscription forms a close and living union with the pre-
ceding book, in which we have known Paul the servant of
Jesus Christ, his calling to be an Apostle, his separation to
the gospel of God, and have left him at its close testifying
to that gospel in Rome itself. A still more intimate union
will disclose itself to any one who studies the position
which he takes up for his gospel and himself in the book of
Acts, and then considers the succinct and explicit assertion
of the same position in the intervening verses of this super-
scription, where he characterizes the gospel to which he
was separated as that which " God had promised afore by
his prophets in the Holy Scriptures, concerning his Son
Jesus Christ our Lord, who was made of the seed of David
according to the flesh ; and declared to be the Son of God
with power, according to the spirit of holiness, by the res-
urrection from the dead: by whom," he adds, "we have
received grace and apostleship for obedience to the faith
among all nations, for his name : among whom are ye also
the called of Jesus Christ." Here the Apostle seems to

151

152 THE PROGRESS OF DOCTRINE. LeCT. VI.

stand before us as he did in the previous history,, firmly
holding his ground in the prophetic and historic line of the
old covenant, and from that standing-point opening the dis-
pensation of the Spirit, which has its source and its pledge
in the resurrection, and claiming " all nations " for the
"obedience of faith."

This witness of continuity is especially important in pass-
ing from the apostolic history to the apostolic writings,
since the history gains significance from the doctrine, and
the doctrine derives authority from the history. The per-
sons and events in the Book of Acts are important because
they were ordained for the working out of the truth of the
Gospel. But what is that truth which they worked out?

Summaries of its general character occur in that book
continually, and the points which are being cleared and
established are strongly indicated ; but we have only sum-
maries and indications, and the sketches of doctrines pre-
sented to us are taken rather from without than from within.
If we except the debate in the council of Jerusalem and the
charge to the elders of Miletus, all the discourses reported
in this book are addressed to those who are not yet Chris-
tians. So Christ was preached to the world : but how was
he taught to the Church?

This element is wanting in the history : yet it is one
which we should have natural^ looked to find ; and, as we
are brought into contact with so many Churches, on whose
incipient and unsettled Christianity the labor of St. Paul
was spent, its absence is really remarkable. We are told
how he passed two years at Ephesus, and a year and a half
at Corinth, " teaching the word of God among them," how,
revisiting his Churches, " he gave them much exhortation,"
and how he " was long preaching" in one assembly or an-

LECT. VI. THE EPISTLES. 153

other of the brethren : but no particulars of these preach-
ings, teachings, and exhortations are given : and, consider-
ing that we have specimens of every kind of address to those
that are ivithout, we might well ask why there is no exam-
ple to show how men were taught after they had believed.
But they who hold that the scheme of Scripture as a whole
is of the Holy Ghost will not ask that question ; for they
see that this omission is part of a plan, which provides
this information for us in a more worthy and perfect way ;
namely, by placing in our hands the collection of Apostolic
Epistles.

These writings are addressed to those who are already
Christians ; as our text describes them, " called of Christ
Jesus — beloved of God — called saints." Such high titles,
repeated in the successive superscriptions, warn us that we
are here in the esoteric circle of doctrine. Whatever prog-
ress of doctrine these writings exhibit, that fact is the key
to it. It must be a distinctly subjective progress, working
out the results of the manifestation of Christ in the con-
sciousness of men.

Observe the point at which we have arrived, by the time
that we finish the Book of Acts, and open the Epistle to the
Romans. The facts of the manifestation of Christ have been
completed, and have been testified in all fulness and cer-
taint3T by the witnesses chosen of God. They have not only
testified of the facts, they have summed them up ; have an-
nounced their scope and purpose in the counsels of God, as
effecting the redemption of the world, and have called men
to partake in the fruits of that redemption by believing and
being baptized. They have given this testimony, not as of
themselves, but with the Holy Ghost sent down from heaven,
whose witness is united with their own, and whose indwell-

154 THE PPwOGRESS OF DOCTRINE. LECT. VI.

ing presence is given also to those who receive the testi-
mony, in order to open its meaning and to seal its truth.
Thus a holy Church is formed, which gradually proves itself
catholic, and shows at once its power of expansion and its
spirit of unit}7 ; and within its protecting framework there
exists a communion of saints, a common participation in the
same spiritual possessions by all whom a union with Christ
has separated and sanctified to God ; and thus men are
joined to the Lord and united with each other, and rest in
the consciousness that they have found the forgiveness of
sins, the resurrection of the body, and the life everlasting. In
its fundamental articles the Creed is now complete.

To this point the book of Acts conducts us, and at this
point it leaves us.

It may be said, what more should follow? Christians
exist. Christian communities are formed. Let them now
be left to their ordinary and permanent resources.

So it might have been. — So in God's mercy it was not.
A new life had begun, intellectual, moral, and social,
teeming with elements which could not but work and ex-
pand. It would have been hard to say with what force they
would do so, or in what direction. Noiv the great ideas of
the Gospel are old and familiar ; and the very words which
represent them have been sorety battered by controversy,
and worn thin by use. But then the revelation of Christ
had just broken, like an unexpected morning, on a weary
and hopeless world. The stupendous events which had so
lately passed on earth, the present actual relations with
heaven which were witnessed to men by proofs within and
around them, the prospect of things awful and glorious
hastening on, and perhaps already near at hand, must have
given a stimulus to thought and feeling, the first sensations

LECT. VI. THE EPISTLES. 155

of which it is not easy for us now to estimate. The Father
revealed, the Son incarnate, the Holy Ghost sent clown from
heaven — redemption wrought, salvation given, the resur-
rection of the body, the eternal judgment, the second death,
the life eternal — new principles of thought, new standards
of character, new grounds of duty, new motives, new pow-
ers, new bonds between man and man, new forms of human
society, new language for human lips — all coming at once
upon men's minds, placed them, as it were, in a different
world from that in which they had lived before. At the
same time they carried into that world of thought all the
tendencies, infirmities, and perversities of our nature, and
revealed truth had to settle itself into lasting forms, to find
its adequate expression, and to have its moral and social
consequences deduced, under a variety of influences uncon-
genial to itself. So critical a period, on which the whole
future of the Gospel hung, would seem to cry aloud for a
continued action of the living word of God ; such as might,
with supreme authority, both judge and guide the thoughts
of men, and translate the principles which they had received
into life and practice.

The Lord recognized this necessit}r. He met it by the
living voice of his Apostles ; and their Epistles remain as
the permanent record of this part of their work. They are
the voice of the Spirit, speaking within the Church to those
who are themselves within it, certifying to them the true
interpretations and applications of the principles of thought
and life which as believers in Jesus they have received.
This is the function in the scheme of divine instruction
which belongs to these writings ; and I propose now to note
some particular aspects in which their designation and
adaptation to it will appear. Without entering yet into

156 . THE PROGRESS OF DOCTRINE. LeCT. VI.

the examination of their actual doctrine, we shall see that
the Epistles are fitted to form a course of teaching of the
kind described, by their form, their method, their author-
ship, and their relative character.

I. The form in which this teaching is given to us is very
significant. " The epistolaiy form," says Bengel, "is a pre-'
eminence of the Scriptures of the New Testament as com-
pared with those of the Old." (11) It is a suggestive remark,
reminding us of that open communication and equal partici-
pation of revealed truth, which is the prerogative of the
later above the former dispensation ; indicating too that the
teacher and the taught are placed on one common level in
the fellowship of truth. The Prophets delivered oracles to
the people, but the Apostles wrote letters to the brethren, let-
ters characterized by all that fulness of unreserved expla-
nation, and that play of various feeling, which are proper
to that form of intercourse. It is in its nature a more fa-
miliar communication, as between those who are, or should
be, equals. That character may less obviously force upon
us the sense, that the light which is thrown on all subjects
is that of a divine inspiration ; but this is only the natural
effect of the greater fulness of that light ; for so the moon-
beams fix the eye upon themselves, as they burst through
the rifts of rolling clouds, catching the edges of objects and
falling on patches of the landscape ; while, under the settled
brightness of the universal and genial da}', it is not so much
the light that we think of, as the varied scene which it
shows.

But the fact that the teaching of the Apostles is repre-
sented by their letters, is a peculiarity, not only in compari-
son with the teaching of the Prophets, but with ancient
teaching in general, which is perpetuated either in regular

LECT. VI. THE EPISTLES. 157

treatises or in discourses or conversations preserved in
writing. The form adopted in the New Testament combines
the advantages of the treatise and the conversation. The
letter may treat important subjects with accuracy and ful-
ness, but it will do so in immediate connection with actual
life. It is written to meet an occasion. It is addressed to
particular states of mind. It breathes of the heart of the
writer. It takes its aim from the exigencies and its tone
from the feelings of the moment. In these respects it suits
well with a period of instruction, in which the word of God
is to be given to men, not so much in the way of informa-
tion, as in the way of education; or, in other words, in which
the truth is to be delivered, not abstractedly, but with a
close relation to the condition of mind of its recipients.

Thus it is delivered in the Epistles. Christ has been
received ; Christian life has commenced ; Christian commu-
nities have been formed ; and men's minds have been at
work on the great principles which they have embraced.
Some of these principles in one place, and others of them in
another, have been imperfectly grasped, or positively per-
verted, or practically misapplied, so as to call for explana-
tion or correction ; or else they have been both apprehended
and applied so worthily, that the teacher, filled with joy and
praise, feels able to open out the mysteries of God, as one
speaking wisdom among them that are perfect. These con-
ditions of mind were not individual accidents. Rome, Cor-
inth, Galatia, Ephesus, supplied examples of different ten-
dencies of the human mind in connection with the principles
of the Gospel — tendencies which would ever recur, and on
which it was requisite for the future guidance of the Church
that the word of God should pronounce. It did pronounce
in the most effectual way, by those letters which are ad-

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158 THE PROGRESS OF DOCTRINE. LECT. VI.

dressed by the commissioners of Christ, not to possible but
to actual cases, with that largeness of view which belongs
to spectators at a certain distance from the scene, and with
that closeness of application which personal acquaint ance
dictates and personal affection inspires.

Thus the fuller expositions of truth contained in the
Epistles are based on what the first principles of the Gospel
had already wrought in human hearts ; and its doctrines
are cleared and settled, developed and combined, in corre-
spondence with the ascertained capacities and necessities
of believers.

II. From the adaptation of the form I pass to that of the
method which the apostolic writings employ in the comple-
tion of evangelical doctrine. The one is in perfect harmony
with the other. It is a method of companionship rather
than of dictation. The writer does not announce a succes-
sion of revelations, or arrest the inquiries which he encoun-
ters in men's hearts by the unanswerable formula, uThus
saith the Lord." He rouses, he animates, he goes along
with the working of men's minds, by showing them the
workings of his own. He utters his own convictions, he
pours forth his own experience, he appeals to others to
"judge what he says," and commends his words "to their
conscience in the sight of God." He confutes by argument
rather than by authority, deduces his conclusions by pro-
cesses of reasoning, and establishes his points by interpre-
tations and applications of the former Scriptures. Such a
method necessarily creates a multitude of occasions for hesi-
tation or objection, and it has been proposed to meet these
difficulties by the principle, that we are bound to accept the
conclusions as matter of revelation, but not to assent to the
validity of the arguments or the applicability of the quota-

LECT. VI. THE EPISTLES. 159

tions. The more we enter into the spirit of the particular
passages which have been thought to require that qualifica-
tion, the more we feel that it can only have seemed neces-
saiy, from a want of real and deep harmony with the mind
of Scripture. But I have no call to enter on that subject ;
my purpose is simply to draw attention to the fact, that not
only in the conclusions given, but in the methods employed
in reaching them, there is an outward guidance of the
Christian mind and a visible purpose to provide such
guidance.

Consider, for instance, the argument on justification in
the early part of the Epistle to the Romans, which accom-
plishes every step by the aid of the former Scriptures. Why
all this labor in proving what might have been decided by
a simple announcement from one entrusted with the word
of God ? Would not the apostolic declaration that such a
statement was error, and that such another was truth, have
sufficed for the settlement of that particular question?
Doubtless ! but it would not have sufficed to train men's
minds to that thoughtfulness whereby truth becomes their
own, or to educate them to the living use of the Scriptures
as the constituted guide of inquiry.

It is the same with those records of personal experience,
and those effusions of personal feeling, which teach us how
the revelation of Christ tells upon the believer's heart. We
see, for instance, in the seventh and eighth chapters of the
same Epistle, the writer's own heart thrown open ; first in
its passage from the law of sin and death to the law of the
spirit of life in Christ Jesus ; and then in the assured con-
sciousness of the vast and various blessings, present and
future, which belong to the children of God, and the heirs
together with Christ, whom nothing shall be able to sepa-

160 THE PROGRESS OF DOCTRINE. LECT. VI.

rate from the love of God which is in Christ Jesus their
Lord. This is not only definite information, it is also effect-
ive education, showing the revelation of God as wrought
into its ultimate and subjective form ; and assisting by sym-
pathy, and ratifying by example, the same processes in other
hearts.

Yet we should speak amiss, if we represented the educa-
tion of Christian thought as carried on in the Epistles onl}r
by methods which seem to place the Apostle on the same
level with his readers. No ! there is everywhere present, in
the lofty and unwavering testimony, the sense of an authority
which makes all things sure; and whenever occasions arise,
as from Galatian perverseness or Corinthian disorder, it as-
serts its unhesitating and uncompromising claims. Again,
when need so requires, there is a change in the common
method ; and the progress of doctrine is effected in the pro-
phetic manner, by definite additions to former revelations :
as when St. Paul informs the Thessalonians, "in the word
of the Lord," ! of some particulars not before made known,
as to the manner in which the dead and the living will meet
the Lord at his appearing. Thus apostolical authority and
direct revelation diffuse over the Epistles their certainty
and their majesty ; but yet the presence of these more com-
manding elements is not suffered to overpower that general
character of doctrine, which is proper for those who are of
full age, and who have themselves " an unction from the
Holy One, that they may know all things."2 The mind of
the teacher still enters into a free companionship with the
mind that is taught, so as to exercise and educate the spir-
itual faculties, at the same time conducting them with de-

1 1 Thess. iv. 13-17. 5 1 John ii. 20.

LECT. VI. THE EPISTLES. 161

cisive authority to conclusions which they might else have
failed to reach.

III. Turn now to the autJwrship of these writings. If
the form and method of this scheme of Christian education
are important features of it, so also is the selection of its
agents ; for here, as in other departments of education, we
may say that " the master is the school."

Who are the appointed teachers of the Church ? Peter and
John, the two chief Apostles ; James and Jude, the breth-
ren of the Lord. We take knowledge of them that they
have been with Jesus, and own the highest authority which
association with him can give. But the chief place in this
system of teaching does not belong to any one of them, nor
to all of them together. Their united writings form but a
second volume, and that a very thin one, just one-fifth of
the bulk of the first, to which moreover it bears in some
degree a kind of supplementary relation. The office of
working out the principles of Christian faith into full pro-
portions and clearly defined forms was assigned to another,
to " Paul, the servant of Jesus Christ, called to be an
Apostle, separated unto the Gospel of God, which he had
promised afore by his Prophets in his holy Scriptures."

Now is it not a remarkable and almost a startling fact,
that this great office should have been assigned to one who
had not been a witness of the Lord's life on earth, and had
nothing to tell of things which he had seen with his eyes,
and heard with his ears, and his hands had handled of the
word of life? We remember the indispensable importance
of this qualification for the original apostleship, as ex-
pressed on the appointment of Matthias : " Of these men
which have companied with us all the time that the Lord
Jesus went in and out among us, beginning from the bap-

14*

162 THE PROGRESS OF DOCTRINE. LECT. VI.

tism of John unto that same day in which he was taken up
from us, must one be ordained to be a witness with us of
his resurrection." Yet on him who had never companied
with him, or even with them, for one single clay, the most
important, or, at least, the most extensive and enduring
part of the apostolic work devolved. The peculiar quali-
fications, which in other respects fitted St. Paul for the
work whereto he was called, have ever received a just ap-
preciation and ample treatment. We can all perceive the
active habit, the fervent spirit, the strong will, the warm
affections, the tender sensibility, the exercised intellect,
the subjective tendencies of thought, the vivid conscious-
ness of his own inward history, the combination of Greek
and Hebrew training, the thorough grounding of the mind
in the Law and the Prophets, the profound experience of
the false theory of Judaism, in its effects on his own heart,
and in the practical consequences to which it once carried
him ; finally, the suddenness with which the Gospel came
upon him, making him to know with a singular distinctness
what is the contrast between salvation sought by law
through works, and salvation found by grace through faith,
and what is the change in the whole world within, when
the law of the Spirit of life in Christ Jesus makes a man
free from the law of sin and death.

Perhaps it is commonly felt that these qualifications out-
weighed the disadvantage at which he stood in comparison
with the other Apostles who had been with Jesus, and that
this accounts for the addition to their number of one in
other respects specially fitted for the work, although born
out of due time. But it will better consist with the prin-
ciples on which his whole history must be judged, if we

LECT. VI. THE EPISTLES. 163

say, that his being born out of due time was itself one of
Ms qualifications.

Now we must remember that it is the Lord, foreseeing
and foreordaining all, who directs the course of these
events. If, after choosing and training the Twelve, he
calls another man, who has had no share in that training,
and specially commits to him a department of the apostolic
work, we cannot speak of such a step as an afterthought
and supplement, as we might do if it occurred in some
human undertaking, in which the original arrangements
had proved inadequate. We may be sure that the call of
St. Paul after the manifestation of Christ was finished, was
as much a part of the divine plan, as was the call of the
Twelve when that manifestation was beginning, and that
the later call must have corresponded as truly with his
appointed work as the earlier call did with theirs.

We are here led to the more distinct observation, that
the apostolic testimony was twofold, — first to the facts of
the manifestation of Christ, secondly to its intended conse-
quences in the spiritual state of man.

It was necessary that those who were to represent the
Lord to the world, in his words and deeds, his mind and
life, should be men on whose hearts the holy image had
been stamped by closest intercourse, and who could testify
to others of what their eyes had seen. They who were so
qualified did their work, and gave the knowledge of Jesus
to mankind. Modern study traces the distinct outlines,
and finds the solid fragment of their oral narratives de-
posited in the written Gospels^ Still further, St. Luke's
preface shows that these narratives were the regular instru-
ments of Christian education, " the things wherein " cate-

164 THE PROGRESS OF DOCTRINE. LECT. VI.

chumens "were instructed."1 This kind of instruction
has found its permanent form in the fourfold Gospel.

But believers were also to be trained to the full appre-
hension of the effects of the manifestation in their own
spiritual life. The apostolic teaching on this subject is
represented forever by the Epistles, and those documents
are in a remarkable degree restricted to that particular
office. We should naturally have expected in apostolic
teaching an abundant reference to the words and acts of
our Lord Jesus, as the prolific sources of instruction. But
we do not find such reference, nor anything like it, till we
come to the Epistles of James, Peter, and John, and catch
again the sound of words which we had heard from their
Master and ours. The great doctor of the Church had no
such remembrances. His relations with the Lord only
commenced after Jesus was glorified and the dispensation
of the Spirit had begun. If the others were the Apostles
of the manifestation of Christ, he was the Apostle of its
results; and, in the fact of passing under his teaching, we
have sufficient warning that we are advancing from the
lessons which the life, and the character, and the words of
Jesus gave, into the distinct exposition of the redemption,
the reconciliation, the salvation which result from his ap-
pearing. In this way it was provided that the two correla-
tive kinds of teaching, which the Church received at the
first, should be left to the Church forever in the distinct-
ness of their respective developments ; for this distinctness
of development in the second kind of teaching is both
announced and secured by its being confided to St. Paul.

Yet a danger might arise ; a danger which did attend

1 A6yot Trepi 5>v /cemjx^'JS* Lllke i. 4.

LECT. VI. THE EPISTLES. 165

his living ministry, and which recent theories have been
eager to revive. It might appear, that the Gospel which
he preached was not so much a stage of progress as an
individual variety, and that in following it out we had
diverged from the track of the original doctrine, and were
no longer sustained by the authority of the Twelve.

The Twelve, therefore, are joined with St. Paul, as
authors together with him of the doctrinal canon of the
Church, fulfilling this office through Peter and John, their
natural leaders and original representatives, and in a more
restricted measure through James and Jude, the brethren
of the Lord, to the former of whom, in the second stage of
the Church's history, so eminent and peculiar a position is
assigned. Had we been permitted to choose our instructors
from among " the glorious company," three of these names
at least would have been uttered by every tongue ; and
besides our desire to be taught by their lips, we should, as
disciples of St. Paul, have felt a natural anxiety to know
whether " James, Cephas, and John, who seemed to be
pillars," " added nothing to," * and took nothing from, the
substance of the doctrine which we had received through
him. It was the will of God that this anxiety should be
met. We have not been left to conjectures and surmises.
We have words from these very Apostles, expressing the
mind of their later life, words in which we recognize the
mellow tone of age, the settled manner of an old experience,
and the long habit of Christian thought. We not only meet
the men whom we should wish to hear, but we meet them at
the point where we should wish to hear them, now the
venerated authorities in the Church which they had long

1Galatians ii. 9.

166 THE PROGRESS OF DOCTRINE. LECT. VI.

since founded, and fully cognizant of its intervening
history.

Thus, if the collection of Epistles be intended to exhibit
the fulness and maturity of Christian doctrine, the selection
of its authors corresponds to the end in view : the man
who is best fitted to conduct, being associated with the
men who are best fitted to confirm, the exposition and
development of the Gospel of Christ.

IV. In the last place I must advert, though it is only
possible to do so very slightly, to the relative characters of
the several Epistles, as complementary one to another, and
constituent parts of one body of teaching.

1. The Pauline Epistles appear, with very small varia-
tion, to have been habitually ranged in that order in which
we read them now ; and it is one which on the whole, and
in a certain measure, produces the effect of a course of doc-
trine. They fall naturally into groups, which stand, rela-
tively to each other, in the places which they ought to
occupy for purposes of progressive instruction. The
Epistles to the Romans, Corinthians, and Galatians have a
corrective and decisive character. They are the voice of
the doctor of the Church, expounding with blended argu-
ment and authority the meaning and the bearing of the
principles of the Gospel which his hearers had already re-
ceived ; so as to decide the uncertainties, and correct the
divergences, which will always characterize every second
stage in the history of truth. When the enjoj'ment of a
new discovery passes into reflection upon it, and im-
pressions begin to define themselves in words, and " good
tidings " are shaping themselves into doctrines and laws of
life, a time of danger and necessity has come. Then the
vagueness and the incorrectness of many first impressions

LECT. VI. THE EPISTLES. 167

come to light ; then old habits of thought are found still to
survive, and old principles return to enter into damaging
or destructive combination with those by which they had
seemingly been expelled. Then, through treacherous arts,
through perverse moral tendencies, and even through logical
weakness, the tender system of truth may suffer, in the
period of its formation, injuries which will be forever
fatal. The reader of the first three Epistles finds himself
in the presence of such a state of things, and feels that the
necessities, which are there met by the word of the Lord,
would, if not thus provided for, have destroyed all security
in any further advance of thought.

Especially in this point of view does the Epistle to the
Romans claim the place which it has habitually held as the
first step in the epistolary course. The subject on which it
gives a full and decisive exposition is not only vital but fun-
damental ; nainely, the need, the nature, and the effects of the
justification for individual souls which the Gospel preaches
and which faith receives. As there can be no repose for a soul
while that first point of personal anxiety, " How can man
be just with God?" is left unsettled; so there can be no
solidity for a s}Tstem of doctrine till the true answer to that
question has been distinctly shaped and firmly deposited.
Moreover, if the Gospel of St. Matthew fitly opens the
whole evangelical record by connecting it with the former
Scriptures, so also for the same reason does this great
Epistle fitly open the doctrinal series : for what the one
does in respect of fact, the other does in respect of doc-
trine, justifying throughout the intimation with which it
opens that the Gospel will here be treated as that " which
God had promised before by his prophets in the Holy
Scriptures." In the constant references, and in the whole

168 THE PROGRESS OF DOCTRINE. LECT. VI.

line of argument, we see the illustrious genealogy and
lineal descent of the Christian doctrine of justification by-
faith, traced, like that of Jesus himself, from Abraham and
David, and vindicated by the witness of the Law and the
Prophets ; so that we enter on the final exposition of the
truth with a settled sense that in all the successive stages
of its revelation the truth has still been one.

In the Epistles to the Corinthians we have passed into
another region of thought, conversing now among the
Greeks who seek after wisdom. In the presence of a spirit
of self-confident freedom, both in thought and conduct, or,
in other words, in presence of the essential spirit of the
world, rising again like a returning tide, the Gospel de-
velops its divine and indefeasible authority, claims the
subjection of the mind, and regulates the life of the
Church.

In the Epistle to the Galatians it encounters, not the
spirit of a presumptuous freedom, but the spirit of a wilful
bondage, which returns after its own stubborn and insen-
sate fashion to the elements of the world and of the flesh.
In repelling this tendenc}T, the apostolic doctrine asserts
more strongly than ever its character as a revelation of
Jesus (Christ, and shines out more clearly as a dispensation
of spirit and of liberty.

Thus in the first three Epistles the first questions have
been answered and the first clangers averted ; and the apos-
tolic or Pauline doctrine has established its divine charac-
ter1 and developed its essential features.

1 In the Romans, by connecting itself with the inspiration of the
Old Testament ; in the Corinthians and Galatians, by asserting its
own (see especially 1 Cor. ii. and Gal. i.)

LECT. VI. THE EPISTLES. 169

The following Epistles differ from this first group in the
comparative absence of the controversial attitude and of the
judicial tone. As those whose minds are now cleared, set-
tled, and secured, we readily follow the Apostle to that more
calm and lofty stage of thought on which he stands in his
Epistles to the Ephesians and Colossians ; when, no longer
in collision with human error, he expatiates in the view of
the eternal purposes of God, and of the ideal perfections of
the Church in Christ. If inspiration was asserted in the
other Epistles, here it is felt. We hear, not as before, the
doctor of the Church expounding, confuting, and deciding,
but rather a prophet of truth speaking as "one borne along
by the Holy Ghost." * Yet in both Epistles this high strain
passes by the most natural transition into the plainest coun-
sels, and in the intervening Epistle to the Philippians the
voice is not that of a prophet but of a friend.

Finally, the Thessalonian Epistles complete St. Paul's
addresses to seven Churches, and, though first in the date
of production, may fitly be read last in the permanent order,
as being specially distinguished by the eschatological ele-
ment, and sustaining the conflict of faith by the preaching
of " that blessed hope " and " the glorious appearing and
the coming of the day of God." 2

To this body of doctrine the Pastoral Epistles add their
suggestive words, on the principles and spirit of that office,
which is at once a government to order the Church and a

1 virb Tzvevfiarog ayiov (pepofievog. Who can read Eph. i. and ii. with-
out being reminded of this expression of St. Peter, by the sustained
swell and unbroken flow of the thoughts and language ?

2 A characteristic made very noticeable in the present division
by chapters, each chapter in the first Epistle closing with the men-
tion of this subject.

15

170 THE PROGRESS OF DOCTRINE. LECT. VI.

ministry to serve it ; so that, in the acknowledged writings
of St. Paul, we advance from the first momentous question
of justification for individual souls, through a thousand
various exigencies and unfoldings of the life of faith, till
we reach the outer circle of ministerial provision for the
care of the Church and the stewardship of the truth.

2. But, in passing through this course of teaching, we
have been in continual contact with the reminiscences, the
ideas, the imagery, and the language which are natural to
one who was by origin and training a Hebrew of the He-
brews. With all his evangelical expansiveness of spirit,
and all his antagonism to the false theory of the Jewish sys-
tem, he yet has taught the things of Christ, and presented
the universal salvation, under forms of speech and in a cast
of thought which are derived from the school of the Law.
Ever}T moment it becomes a more serious question, whether
this language is to be allowed for, as inaccurate in itself
but under the circumstances of the case inevitable, or
whether it is to be insisted on, as the method prepared in
the purpose of God for the most adequate expression of
spiritual truth. The question was indeed decided by the
two facts, that the old covenant itself was a divine ordi-
nance, and that its historical relations with the new cove-
nant were a divine provision. Still it was of high impor-
tance to the clearness and fixedness of the doctrine, that this
connection between the two covenants should be deliber-
ately shown to consist, not in rhetorical illustration, but in
a divinely intended s}'stem of analogies. This is the per-
manent office of the Epistle to the Hebrews, which, if not
St. Paul's, is confessedly Pauline, and, apparently on ac-
count of its uncertified authorship, has usually taken its place
in succession to his acknowledged writings. In its origin

LECT. VI. THE EPISTLES. 171

it evidently belongs to the last hour of transition and decis-
ion, when a large number of men, who were at once Jews
and Christians, stood perplexed, agitated, and almost dis-
tracted, as they seemed to feel the ground parting beneath
their feet, and hardly knew whether to throw themselves
back on that which was receding, or forward on that to
which they were called to cling. In an intense sympathy
with this perplexity, and even anguish, prevailing in the
Hebrew-Christian mind, and in an intense anxiety as to its
issue, the Epistle was written ; a living voice of power in a
time of change and fear, j7et a comprehensive exposition of
the advancing course of revelation, and of the relation be-
tween its two great stages. But more particularly is it to
be noticed here, that this Epistle throws a stronger light
than other writings had done upon the progress of doctrine
during the Christian period itself. For, first, it expressly
recognizes the fact that " the word of the beginning of
Christ"1 had been enlarged by intervening teaching into a
"perfection," which many of those who are here addressed
had sinfully and shamefully failed to receive ; the teachers
sent from God having wrought out for them full expositions
of truth, to which their old prepossessions had closed their
hearts. And, secondly, it exhibits the further fact, that
this perfecting of the truth, by the full and definite inter-
pretation of the principles of the Gospel, had been accom-
plished by means of the true reading of the Old Testament
in the light of the knowledge of Christ. iU)

3. From the Pauline writings we pass to the collection of

1 Heb. vi. 1. iHpsvreg tov rrjg apxvG tov ~KpiOTov loyov £m r^v TeheioTTjTa
<f>epufieda : " Leaving the word of the beginning of Christ, let us go
on to perfection."

172 TELE PROGRESS OF DOCTRINE. LECT. VI.

the Catholic Epistles. For all internal reasons they are
better read in the place which they occupy in our Bibles
than that in which the older manuscripts generally assign
them, preceding the Epistles of St. Paul ; for they are in
effect the confirmation and the supplement of his doctrine. 1
This character cannot here be proved, and it scarcely
needs to be, for it is now in the main acknowledged. The
personal characteristics of these writers are unlike those of
St. Paul ; the aspects of the truth are different, but the sub-
stance and the features are the same. Each writer, by the
strongly distinguished lines of his own individuality, makes
still more conspicuous the unity of the common faith.

The Epistle of St. James alone makes at first sight an
opposite impression, and instead of harmonizing with the
full development of evangelical doctrine, may appear to
belong to an earlier, or rather a retrograde stage ; and if
taken as an intended exposition of the essential features of
Christian truth, it might be thought to imply an Ebionite
view of the Gospel, and even to betray an Ebionite origin.
But the careful and candid student sees that the language
emplo3Ted distinctly presupposes the evangelical doctrine,
and by supplementing other expositions of it does in fact
acknowledge and confirm them.(13)

The harmony of the Epistles of St. Peter and St. John
with the Pauline doctrine is sufficiently obvious, and the
former Apostle not only practically (as is the case in an
eminent degree) , but pointedly and professedly sets his seal
to the development which the Gospel had received in the
teaching of the Apostle to the Gentiles, assuring those who
had accepted the doctrine that " this is the true grace of

1 See the latter part of Note I. in reference to this arraugement.

LECT. VI. THE EPISTLES. 173

God wherein ye stand ; " x and again, instructing those to
whom the " beloved brother Paul" had written " according
to the wisdom given unto him," that the}7 are to regard
those writings as on a level with " the other Scriptures." 2

On the Gospel doctrine itself, which is thus confirmed, a
fresh light seems to be thrown by the spirit of these precious
Epistles, the faith expounded by St. Paul kindling into fer-
vent Jwpe in the words of St. Peter, and expanding into
sublime love in those of St. John. At the same time the
reader cannot fail to note how these writings of the original
Apostles, by express references, by borrowed language, and
by their whole spirit, seem to bind the doctrine which the
Epistles have developed to the Gospels in which it first
began to be opened. Finally, he may observe with admira-
tion the singular fitness of the few words of St. Jude to close
the series of writings, through which the faith has been
wrought out and consigned to the Church forever. It only
remains for our last instructor to exhort us " earnestly to
contend for the faith once for all delivered to the saints;" to
warn us of the dangers of relapse ; to entreat us "to build
ourselves up on our holy faith, and praying in the Holy
Ghost to keep ourselves in the love of God, looking for the
mercy of our Lord Jesus Christ unto eternal life ; " and,
finally, to commend us "to him who is able to keep us from
falling, and to present us faultless before the presence of
his glory with exceeding joy."

With such charges, warnings, and commendatory prayers
is the didactic portion of the New Testament left in our
hands. We have now observed its function in the whole
scheme of instruction, as addressed to those who have be-

1 1 Peter v. 12. * 2 Peter iii. 16.

15*

174 THE PROGRESS OF DOCTRINE. LECT. VI.

lieved the Gospel, for the furtherance and perfecting of
their education in Christ. We have seen that it is adapted
to this work by the epistolary form, which contemplates
those who are addressed as partakers in the same life with
those who address them, and as brethren in the family of
God. Secondly, by the metJiod adopted, in which the
teacher, putting forth all the varieties of his own mental
energies, exercises and trains the spiritual faculties of those
who are taught, while conducting them to definite and ascer-
tained conclusions. Thirdly, by the appointment of the
chief author, whose proper work only commences at the
point where the testimony of the manifestation of Christ in
the flesh is finished, and passes into the testimony of his
present relations with men in the spirit. Lastty, by the
relative characters of the collected writings, whereby the
exigencies of the spiritual life are met at every point and
provided for in natural though informal succession.

In concluding this survey I would sugest two questions
which it may well leave upon our minds. First, What is our
own experience of the exigencies thus provided for? The
Gospel history accepted as true, some general statements
concerning its consequences adopted, and a position in the
Christian community assumed — these things seem to sat-
isfy the minds of many among us. We see that the word
of God does not contemplate so sudden and easy a satisfac-
tion. It supposes that the believer in Jesus has entered on
a vast world of life and thought. It supposes the exist-
ence of inquiries, anxieties, aspirations. It supposes a
mind thoroughly aroused by the importance, the grandeur,
and the glory of the truth which has come before it — a
mind which purposes with itself " to apprehend the things
for which also it is apprehended of Christ Jesus." It sup-

LECT. VI. THE EPISTLES. 175

poses the existence of hindrances, difficulties, oppositions
— things to be struggled through, as well as things to be
striven after. What do you know of all this ? Till you do
know something of it, the Epistles are not for you. They
are not written to suit a cool indifference, or to gratify a
taste for discussion. The real condition for their use is the
existence of that inward life for the necessities of which
they provide. A man must turn the pages of the Epistle to
the Romans with a sense of perplexity and distaste, if his
own heart own no serious inquiry after the righteousness of
God. The discovery in the Epistle to the Hebrews of all
that is transacted within the veil, by the effectual ministry
of the eternal Priest, can have for him but the slight inter-
est which may attach to ingenious typology, if he feel no
daily necessity to come himself to the throne of grace to
obtain mercy and find grace to help in time of need ; and
the glorious standard of Christian character which every
Epistle offers can but repel him, as something overstrained
and inapplicable to actual life, if he have not recognized
himself as bought with the precious blood and risen again
with Christ. The whole scheme and course of teaching,
meant for those who are " called to be saints," loses not
only its force but its meaning for those who have no such
project as those words imply.

The second question is this : If the exigencies which are
thus supposed are really felt by us, what use do we make
of the word which is given to meet them ? We have seen
that that word does not lead us to the entrance of the Chris-
tian life and then leave us at the threshold. It recognizes
fully, it warmly enters into, all those anxious questions
which arise in your hearts, as to the real nature of the work
of Christ in which you are taught to trust, of that salvation

176 THE PROGRESS OF DOCTRINE. LECT. VI.

which you desire to receive, of that life which you are
called to lead, of those relations to God in which you are
placed, of those great prospects which lie before you. And
shall negligence or distrust deprive you of the assistance
thus prepared, and leave you to encounter the thoughts
which crowd upon the awakened soul, as if you had to deal
with those onty by means of your own resources ? You are
not so left. For those within the Church, those who have
received Christ Jesus the Lord, those who own the holy
calling, all this teaching is made ready. To them it is
expressly addressed, and for their various necessities it is
adapted. But it does not yield its true uses to a critical
reference or an occasional consultation ; only through a con-
stant companionship and familiar intercourse does it tell
effectually for its destined ends, and accomplish the blessed
transformation of the poverty and vanity of this poor hu-
man life into the glory and reality of a life that is in Christ.

LECTUBE VII.

THE EPISTLES.

OF HIM ARE TE IN CHRIST JESUS. — 1 Cor. I. 30.

I take this text, because it appears to me to contain the
fundamental idea which underlies the whole range of the
Epistles, and gives the specific character to their doctrine.

The specific character of their doctrine, as compared with
the preceding parts of the New Testament, is the question
which lies before me now.

Some kind of doctrinal progress must necessarily be at-
tributed to these writings, if their words are taken as words
of God ; for everything in them which is not simple repeti-
tion must be in some sense addition, either giving informa-
tion wholly new, or explaining, enlarging, and arranging
that which former teachings had imparted.

It would therefore be fit, at the point which these Lec-
tures have reached, to make some collection of these addi-
tions, or rather some selection of the chief instances of
them ; unless it should appear that this stage of the prog-
ress of doctrine is marked by such distinctive features, as
suffice by themselves to describe the nature of the advance
which has been made, and to supersede the accumulation of
particulars by the peculiarity of a general character.

I. In what has been already advanced the existence of
such a general character has been implied, and its nature
has been in some degree defined.

We have looked upon the doctrine of the Gospels as the

177

178 THE PEOGKESS OF DOCTRINE. LECT. VII.

manifestation of Christ to men, giving the conditions and
the materials of a spiritual life which was to follow. We
have looked upon the doctrine of the Acts of the Apostles,
as the preaching of Christ to men, summing up the results
of his appearing, proclaiming him with the witness of the
Spirit, and gathering those who receive him into the form
and the life of a Church. We have observed that the Epis-
tles take up the line of teaching at this point, being a voice
within that Church to those who are themselves within it ;
that they are appropriated by their superscriptions to those
who are already called, separated, and sanctified in Christ ;
that they are marked by their form and method as instru-
ments of education to the spiritual life after it has begun ;
and that the appointment of their chief author implies the
purpose of teaching things which followed the completion
of the work of Christ on earth, in his offices and ministra-
tions in heaven, and in the dispensation of the Spirit
amongst men. If the actual contents of the Epistles cor-
respond with these intimations, their doctrine must neces-
sarily bear a specific character as compared with that of the
Gospels and the Acts. As the manifestation of Christ when
it was finished made way for the preaching of Christ, so the
preaching of Christ when it has been received opens into
the life in Christ. The Epistles presuppose the existence
of this life, both in the community and in the individual,
and their doctrine is directed to educate and develop it.
The fundamental thought in every page is that expressed
in my text, " Of him are ye in Christ Jesus."

They are litle words, but they make an announcement of
vast significance and boundless consequences. Writer
and readers regard themselves and each other as having
now entered on an existence, which for spiritual beings

LECT. VII. THE EPISTLES. 179

seems the only real one. " Ye are" says the Apostle.
After speaking of " things that are not," and of "things
that are," he turns to his fellow-believers, and says, " but
ye are" And whence is this existence found? From
Mm,1 from God himself, as its immediate origin and still
continuous author. And ivliere is it found? "In Christ
Jesus."

In Christ Jesus ! As the simple voice of faith this word
is ever uttered with joy unspeakable and full of glory.
But preacher or commentator, who may attempt to sound
the depths or open the treasures of its meaning, must feel
his tongue falter under the sense of the inadequacy of
every explaining word. Let us, however, at least assert
the reality of the fact which it expresses, for it is no sym-
bolical form of speech, but the statement of a fact, as real
in regard to the spirit as the fact of our being in the world
is real in regard to the body.

How does the vivid consciousness of this reality glow in
the pages which are before us now ! Christ has been
manifested, preached, received ; and what is the state
which has ensued, as exhibited in the consciousness of
those who have received them ? They are not merely pro-
fessors of his name, learners of his doctrine, followers of
his example, sharers in his gifts. I may go further. They
are not merely men ransomed by his death, or destined
for his glory. These are all external kinds of connection,
in which our separate life is related to his life only as
one man's life may be related to another's by the effect
of what he teaches, of what he gives, and of what he
does. But it is assumed in the Epistles, that believers in

1 e£ avTOV.

180 THE PROGRESS OF DOCTRINE. LECT. VII.

Jesus are no longer living a life that is only external,
and, as it were, parallel to his life. They are in Christ
Jesus, and he also is in them.

At the close of his manifestation he foretold a state of
consciousness, which his disciples had not attained while
he was with them in the flesh, but which would be enjoyed
by them under the succeeding dispensation. "At that
day ye shall know that I am in my Father, and ye in me,
and I in you."1 The language of the Epistles is the echo
of this promise. It is the voice of those who have entered
on the predicted knowledge, and who view all subjects in
the light of it.

They know that the Lord Jesus " is in the Father; " or,
as it is more fully and distinctly expressed by himself, that
"he is in the Father, and the Father in him;"2 not indeed
with that character of knowledge which belongs to a later
age, when abstract dogmatic statements were fashioned
from their warm and living words, but rather with that
kind of knowledge, to secure which to the Church forever
those statements were needed and were framed. These
writers know the truth, that the Father is in the Son, as
constituting the power of the work of Christ on earth ; and
the truth that the Son is in the Father, as constituting the
power of his mediation in heaven. On the one side, " God
was in Christ, reconciling the world unto himself ; " 3 on
the other, it is " with Christ in God"4 that the Christian's
present life is hid.

Furthermore, these writers know that believers are in
Christ and Christ in them, and show that knowledge, not

i John xiv. 20. 2 Ibid. x. 38 ; xiv. 10 ; and xvii. 21.

3 2 Cor. v. 19. 4 Col. iii. 3.

LECT. VII. THE EPISTLES. 181

only by frequent assertions and a universal supposition of
a close and vital union between the members and the head,
but by a full development of both the aspects of this union,
which the words of the Lord present.

Believers are in Christ, so as to be partakers in all that
he does, and has, and is. They died with him, and rose
with him, and live with him, and in him are seated in
heavenly places. When the eye of God looks on them they
are found in Christ, and there is no condemnation to those
that are in him, and they are righteous in his righteousness,
and loved with the love which rests on him, and are sons
of God in his sonship, and heirs with him of his inheritance,
and are soon to be glorified with him in his glory. And
this standing which they have in Christ, and the present
and future portion which it secures, are contemplated in
eternal counsels, and predestined before the foundation of
the world.

As the sense of this fact breathes in every page, so also
does the sense of the correlative fact, that Christ is in those
who believe; associating his own presence with their whole
inward and outward life. They know that Jesus Christ is
in them, except they be reprobates 1 (rejected ones). They
live, yet not they, but Christ liveth in them,2 and he 3 is their
strength and their song.4 This indwelling of Christ is by
the Holy Ghost, so that the same passages speak inter-
changeably of the Spirit being in us, and of Christ being
in us ; 5 or of the Holy Ghost being in us, and our members
being the members of Christ:6 and so this word, "I in
you" includes the whole life of the Spirit in man, with all

i 2 Cor. xiii. 5: 2 Gal. ii. 20. 3 The evSwdmov XpCaros.

4 Phil. iv. 13. 5 Rom. viii. 9, 10. 6 1 Cor. vi. 15, 19.

16

182 THE PROGRESS OF DOCTRINE. LeCT. VII.

its discoveries, impulses, and achievements, its victory over
the world, its conversation in heaven, and earnest of the
final inheritance.

Thus, through the different but correlative relations rep-
resented by the words, "Ye in me, and I in you," human
life is constituted a life in Christ; and, through the still
higher mystery of the union of the Father and the Son, is
thereby revealed as a life in God. " At that day ye shall
know that I am in my Father, and ye in me, and I in you."
Yes ! as we pass through the Epistles, we see that that
day is come, and that the consciousness thus predicted has
been attained. It is no flight of mysterious rhetoric, but
the brief expression of the settled, habitual, fundamental
view of the state of those who are here addressed, " Of him
are ye in Christ Jesus."

This idea underlies all that is said, gives the point of
view from which every subject is regarded, and supplies
the standard of character and the rules of conduct. We
move in a new world of thought, and are raised to a level
of doctrine which we had not reached before, though the
Gospels had prepared us for it, and the Acts had led us
towards it. In the Gospels we have stood like men who
watch the rising of some great edifice, and who grow
familiar with the outlines and the details of its exterior
aspect. In the preaching of the Acts we have seen the
doors thrown open, and joined the men who flock into it as
their refuge and their home. In the Epistles we are
actually within it, sheltered by its roof, encompassed by
its walls ; we pass, as it were, from chamber to chamber,
beholding the extent of its internal arrangements and the
abundance of all things provided for our use. We are here
" in Christ Jesus." That is the account of the difference

LECT. VII. THE EPISTLES. 183

which we feel, and which lies in the opening out of the
whole effect of the Gospel, rather than in additions made to
its particular doctrines. The presence which was lately
before our eyes, and drew us towards itself, now absorbs
and wraps us round, and has become the ground on which
we stand, the air which we breathe, the element in which
we live and move and have our being.

The Churches are "in Christ;" the persons are "in
Christ." They are "found in Christ" and " preserved in
Christ." They are "saved" and "sanctified in Christ;"
are "rooted, built up," and "made perfect in Christ."
Their ways are " wa}rs that be in Christ ; " their conversa-
tion is " a good conversation" in Christ ; their faith, hope,
love, joy, their whole life is " in Christ." They think, they
speak, they walk " in Christ." They labor and suffer, they
sorrow and rejoice, they conquer and triumph " in the
Lord." The}' receive each other and love each other "in
the Lord." The fundamental relations, the primal duties
of life, have been drawn within the same circle. "The
man is not without the woman, nor the woman without the
man in the Lord." l Wives submit themselves to their
husbands " in the Lord ; " children obey their parents " in
the Lord." The broadest distinctions vanish in the com-
mon bond of this all-embracing relation. " As many as
have been baptized into Christ have put on Christ ; there
is neither Greek nor Jew, there is neither bond nor free,
there is neither male nor female ; they are all one in Christ
Jesus." 2 The influence of it extends over the whole field
of action, and men " do all in the name of the Lord Jesus,
giving thanks to God and the Father by him." The truth

JlCor. xi. 11. 2Gal. iii. 28.

184 THE PROGRESS OF DOCTRINE. LECT. VII.

which they hold is " the truth as it is in Jesus ;" the will
by which they guide themselves is "the will of God in
Christ Jesus concerning them." Finally, this character of
existence is not changed by that which changes all besides.
Those who have entered on it depart, but they " die in the
Lord," they " sleep in Jesus," they are " the dead in
Christ;" and "when he shall appear," thej^ will appear;
and when he comes, " God shall bring them with him,"
and they shall " reign in life by one — Jesus Christ."

Pardon, my brethren, the necessarily slight and rapid
manner in which you have now been reminded of this per-
vading characteristic of the Apostolic writings. Yet,
swiftly as I am compelled to proceed, I must delay a mo-
ment ; for there is a question which one who rehearses such
words ought not to leave unspoken. What correspondence
is there between our own habit of thought and the Christian
consciousness which speaks in these pages ? I mean, not
in regard to particular doctrines or precepts, but in regard
to that one fact which embraces them all — that which the
text expresses, " Of him are ye in Christ Jesus." That is
not the statement of a doctrine, but the summary of a life.
Surely I must ask — Is it a life which I am living now? I
glance over these pages, and see the holy and beloved name
shining in every part of them, and mingling its presence
with every thought and feeling, every purpose and hope.
I see an ever-present consciousness of being in Christ, and
a habit of viewing all things in him. Must I not look down
into my heart, and ask whether my own inward life bears
this character? Let me accept nothing in exchange for
this. Men bid me live in duty and truth, in purity and
love They do well. But the Gospel does better ; calling
me to live in Christ, and to find in him the enjoj-ment of

LECT. VII. THE EPISTLES. 185

all that I would possess and the realization of all that I
would become. In suggesting these personal inquiries, I
have scarcely taken a step out of my way, for the very
point before us is this, that the progress of doctrine in the
Epistles is constituted, not in the first place by the com-
munication of new information, but by the recognition of a
spiritual state which has been attained, and by the educa-
tion of the spiritual life pertaining to it.

II. It now remains for me to point out that this funda-
mental character does of itself constitute a visible advance
in the several parts of doctrine, both changing their aspect,
and enlarging their bounds ; and for this purpose it is neces-
sary to select some particular subjects in which this change
may be studied.

1. We turn first to the primary doctrine of salvation by
Jesus Christ. In the Gospels this doctrine appears in its
most general form. To a great degree it is t}^pically repre-
sented, through the bodily healing or saving which points
to the like work in the world of spirit, On some occasions
that faith, by which men are "made whole" or " saved"
(as the word is variously rendered) in the lower sense, is
declared to be the means of the higher blessing, and to
have secured for the applicant "forgiveness of sins." To
these intimations, definite invitations and assertions are
added. He who speaks is " come to save the world ;" " to
seek and to save that which is lost ; " men are called to
"come to him that they may have life;" "he that be-
lieveth on him is not condemned;" "he shall never per-
ish, but have everlasting life : " and from time to time
some words are spoken which suggest the method in
which the salvation is wrought — words which tell of " the
Lamb of God who taketh away the sins of the world ; " of

16*

186 THE PROGRESS OF DOCTRINE. LeCT. VII.

being " lifted up like the serpent in the wilderness/' that
those who look may live ; of " life given as a ransom for
manjT ; " and of " the blood of a new covenant shed for
the remission of sins." But, in reaching the Epistles, who
is not struck with the definiteness and development which
the whole doctrine, especially this last part of it, has ob-
tained. Here men have already received the great truth
in its first aspect, and have believed on the Lord Jesus
for the remission of sins. Their minds, however, must
work ; and the\T search into the real depth and extent of
the general assurances in which their souls at first found
rest and joy. The word of God guides them through its
commissioned interpreters. Thus the grounds of this sal-
vation in the work of Christ, and the means of it in their
own faith, are brought clearly and vividly into view, and
the attention is fixed upon the way in which men, being sin-
ful, are made the righteousness of God. In every variety
of expression the reality of the atoning work of Christ is
made sure ; in eveiy connection of thought it is made pres-
ent. God "has set him forth to be a propitiation for sins
through faith in his blood;"1 "We are reconciled unto
God by the death of his Son ; "2 " We are justified in his
blood;"3 " We have redemption through his blood, even
the forgiveness of sins ; " 4 we, " who were far off, are made
nigh by the blood of Christ ; "5 " He hath made him to be
sin for us who knew no sin, that we might be made the
righteousness of God in him ; " 6 " Christ hath redeemed us
from the curse of the law, being made a curse for us ; " 7 "By

1 Rom. iii. 25. 2 Ibid. v. 10. 3 Ibid. v. 9.

4 Eph. i. 7. 5 Ibid. ii. 13. 6 2 Cor. v. 21.

' GslI. iii. 13.

LECT. VII. the EPISTLES. 187

his own blood he entered in once to the holy place, having
obtained eternal redemption for us ; " x " He was once of-
fered to bear the sins of many ; " 2 "He put away sin by
the sacrifice of himself;"3 " He bore our sins in his own
body on the tree;"4 "Ye are redeemed by the precious
blood of Christ, as of a Lamb without blemish and without
spot ; "5 "The blood of Jesus Christ his Son cleanseth us
from all sin ; " 6 " He is the propitiation for our sins, and not
for ours only, but also for the sins of the whole world." 7

Such is the constant voice of the apostolic teaching, and
such also is the constant voice of that Christian conscious-
ness which the apostolic teaching forms and certifies. Those
who are in Christ are already inmates of that " holy tem-
ple " which we see reared in the Gospels and opened in the
Acts ; and for them the altar of the cross is the one central
object, visible from the remotest precincts, and sanctif3ring
all around it, while the one sacrifice thereon completed is the
ever-present condition of all which is celebrated or enjoyed
within. No mist invests the object to which all eyes are
turned, such as may suggest or excuse the doubt whether
that object be truly an altar, and the act accomplished on it
a sacrifice indeed. Not here do we see believers " clinging
(as it has been expressed) to the ground of fact" under the
feeling that " inysteiy is the nearest approach that we can
make to the truth ; that only by indefiniteness can we avoid
putting words in the place of things ; that we know nothing
of the objective act on God's part by which he reconciled
the world to himself, the very description of it as an act

1 Heb. ix. 12. 2 Ibid. ix. 28. 3 Ibid. ix. 2G.

4 1 Peter ii. 24. 5 Ibid. i. 19. 6 1 John i. 7.

' 1 John ii. 2.

188 THE PROGRESS OF DOCTRINE. LECT. VII.

being only a figure of speech ; and that we seem to know
that we never can know anything." 1 Instead of this we
find a firm unsparing use of various but kindred forms of
speech, each supplementing and confirming the other, and
having in the minds of those who use them a recognized
and settled force, derived from ordinances which they have
always held to be divine, and which they now understand
to have been pre-ordained for the very purpose of preparing
the ideas and the language in which the}' are here express-
ing the things of Christ.

Mysteries of course remain ; and the truths delivered,
however distinct and clear in their central parts, have their
circumference in regions which the eye cannot reach. I
only observe that these central parts of the truth of our sal-
vation become more distinct and clear as we advance beyond
the threshold of the Gospel ; and that in the Epistles, as
standing amongst those who are in Christ, we receive a
fuller interpretation of the things which he spake with his
lips concerning the salvation which we were to find in him.

2. Proceed now to another doctrine respecting the Chris-
tian state — namely, that those who are saved are also sons.

One chief feature of the teaching in the Gospels is found
in the word " Father." Jesus appears amongst men in the
character of the Son. His first spoken word utters the con-
sciousness of that relation, " Wist ye not that I must be
among the things of my Father ? " 2 His first introduction
to men ratifies it : " This is my beloved Son in whom I am
well pleased ; " 3 and so he goes forth into the world as the
Son of the Father. In right of this relation he straightway

1 Jowett on the Epistles, vol. ii. p. 482.
5 Luke ii. 49. 3 Matt. iii. 27.

LECT. VII. THE EPISTLES. 189

associates in it those who receive him : and when, in his
first instructions, he lifts up his eyes on his disciples to
teach them the principles of the kingdom of God, he bases
everything upon this relation between them and their God.
"Pray to thy Father;"1 "Thy Father will reward;"2
"Your Father knoweth what things ye have need of;"3
" That ye may glorify your Father ; "4 " That ye may be
the children of your Father which is in heaven ; " 5 "Be ye
perfect, as your Father which is in heaven is perfect." 6 So
the whole course of his teaching tends to that intertwining
of his own relation to God with theirs, which is finally ex-
pressed on the eve of his departure : " My Father and your
Father, my God and your God." 7 And this language is
not a mere general declaration of the universal fatherhood
of God ; for it is always addressed to his disciples as sucJi,
to the little flock whom the world will persecute, and to
whom " it is their Father's good pleasure to give the king-
dom : " 8 and it is further declared that the consciousness
of it is only awakened in those who hear his word, for "no
man knoweth the Father save the Son. and he to whomso-
ever the Son will reveal him ; " 9 and the right to enjoy and
feel this relation is represented by St. John as a gift to
those who receive Mm, and believe in him: "To as many
as received him, to them gave he power to become the sons
of God, even to them that believe on his name : which were
born, not of blood, nor of the will of the flesh, nor of the
will of man, but of God." 10

1 Matt. vi. 6. 2 Ibid. 4. 3 Ibid. 8.

4 Matt. v. 16. 5 Ibid. 45. « Ibid. 48.

1 Jolm xx. 17. 8 Luke xii. 32. 9 Matt. xi. 27.
10 John i. 12.

190 THE PROGRESS OF DOCTRINE. LECT. VII.

What advance is made in the Epistles upon the doctrine
thus announced? It appears there in a fuller /orm, and
with plainer statements of its ground in the work of
Christ, who is the Son sent forth, " made under the law to
redeem * those who were under the law, in order that 2 we
might receive the adoption of sons ; " 3 and with stronger
assertions of the means, on our part, through which the
sonship is enjoyed. " Whosoever believeth that Jesus is
the Christ is born of God ; " 4 " Ye are all the children of
God by faith in Christ Jesus." 6 But the substantive addi-
tion made to the doctrine lies in the region of consciousness,
and in the experience of the inward life. Believers are in
Christ, and so are sons of God, but, having become so, they
find that Christ also is in them, giving them the mind
of sons and the sense of their sonship. "Because ye are
sons, God hath sent forth the Spirit of his Son into your
hearts, crying, Abba, Father."6 "The Spirit itself wit*
nesseth with our spirit, that we are the children of God :
and if children, then heirs ; heirs of God, and joint-heirs
with Christ."7 This revelation is not only seen in the par-
ticular passages which assert it, but its presence is felt in
all parts of the Apostolic writings, and as we read we be-
come more and more sensible that Christ in the Spirit has
perfected his teaching in the flesh, and that those who are
in him have now learned all that was meant by his word
" Your Father."

3. Turning now to the department of duties, let us take
the first of them — the personal approach to God in worship,
prayer, and praise.

1 Buy OUt, ^ayopoicrri. 2 Iva. 3 Gal. IV. 4.

4 1 John v. 1. 5 Gal. iii. 26. 6 Ibid. iv. 5.

7 Rom. viii. 16, 17.

LECT. VII. . THE EPISTLES. 191

Speaking often on this subject, our Lord instructs us to
come to God as a Father, and as one who seeth in secret ; x
to worship in spirit and in truth ; 2 to pray always, and not
to faint ; 3 to pray as sinners who need mercy ; 4 as children
who are sure to be heard ; 5 and whatsoever things we ask to
believe that we receive them.6 In his last discourse words
are dropped, which seem to place the whole subject on a
fresh basis : " No man cometh unto the Father but by me;"
" If }'e shall ask anything in my name, /will do it. Hith-
erto ye have asked nothing in my name : ask, and ye shall
receive, that }rour jo}r may be full." 7

In the Epistles these (at the time) anticipatory words
have found their explanation ; and thereby all the previous
instruction is full}' realized. Men are in Christ Jesus, and
therefore they come to God by him. The whole character
of worship and prayer is now derived from the conscious-
ness that " through him we have access by one Spirit unto
the Father."8 God is approached as a Father indeed, be-
cause he is the Father of the Lord Jesus Christ in whom
the worshipper is found : and therefore the two names are
united in every voice and almost every mention of prayer.
Through him also we have the access,9 or, as it is soon af-
terwards expressed, " access with confidence by the faith
of him." 10 The right of entrance is secured, and the means
by which it was secured are present to the mind. We have
" boldness to enter into the holiest by the blood of Jesus." u
Sacrifice has been offered, the barriers are gone, a new and
living way is opened. And yet, further, there is (as the

1 Matt. vi. 8. 2 John iv. 24. 3 Luke xviii. 1.

4 Luke xviii. 13. 5 Ibid. xi. 11-13. 6 Mark xi. 24.
1 John xiv. G, 14, and xvi. 23, 24. 8 Eph. ii. 18.

9 tt,v npoaayuyrjv. 10 Eph. ill. 12. " Heb. X. 19.

192 THE PROGRESS OF DOCTRINE. LECT. VII.

word implies) a present introduction by the living interven-
tion of an eternal Priest, ministering in the true sanctuary,
with active mediation and perpetual intercessions for all
who come to God b}7 him. Furthermore, this access, which
is through the Son, is also " by one Spirit." To those who
are in Christ the Holy Ghost is given, as the consequence
of their union with him, and thus there is the Divine pres-
ence in the soul of the worshipper ; and so, in the highest
and most perfect sense, he worships the Father in spirit and
in truth, and prays in the Holy Ghost, " the Spirit itself
helping his infirmities, when he knows not what he should
pray for as he ought, and making intercession for him with
groaniugs that cannot be uttered." 1 Passing into the midst
of such discoveries as these, we feel that the doctrine of
prayer has attained its perfect form, by combination with
the doctrine of the Trinit}-, and that the highest fulfilment
of all which had been enjoined upon those who were with
Jesus has become possible for those who now are in him.

4. The ethical teaching of the New Testament shall be
my last example. There also the like kind of advance
appears. I need not recall by any special references the
characteristic features of our Lord's moral teaching in the
Gospels. They are present to all our minds. That stand-
ard of character and rule of conduct have secured the rever-
entail recognition of the common conscience of mankind,
and the genuine admiration of unbelief itself. It has been
felt, even in unlikely quarters, that in those holy discourses
and that perfect example, human character appears in a
state of purity and elevation which is nowhere else to be
seen : and especially that this moral s}Tstem shines most

1 Rom. viii. 2G.

LECT. VII. THE EPISTLES. 193

brightly in those points where other systems fail, namely,
the truthfulness of inward cleansing, the majesty of lowli-
ness, and the glory of love. Can there be advance on
such a code as this, given by the Lord himself, when, as a
man among men, he showed and taught what human per-
fection is?

Yet when we pass to the Epistles we are sensible of a
momentous change. The standard is the same in its gen-
eral elevation and in the proportions of its several parts.
Where then is the change ? I answer, in the position of those
who are to use it, in the relations of which they are now con-
scious, and therefore in the motives by which they are to be
influenced, and in the powers which they are supposed to
possess. " Our duties," as Bishop Butler observes, "arise
out of our relations." l Therefore every revelation of un-
known relations must affect in some way the character of
our duties. This truth comes strikingly into view as we
follow the unfolding of the spiritual relations of believers
to their Lord.

Observe first the position which the Lord Jesus attributes
to those whom he teaches, and the consequent motives to
which he appeals, in those instructions in righteousness
which he gave in the da}Ts of his flesh. He urges the special
relations in which those who have joined him stand. They
are under peculiar obligations, and a peculiar government.
They are Ids disciples,2 and the children of their Father; 3
they must " do more than others." 4 He charges them as
being their master, and counsels them as being their friend ;
and, as time goes on, uses the power of his example, and

1 Analogy, Part II. chap. i. sect. 2.

2 Luke xiv. 26, 27, 43. 3 Matt. v. 45. 4 Ibid. 47.

17

194 THE PROGRESS OF DOCTRINE. LeCT. VII.

at last appeals to the .claims of his love: " I have given
you an example, that ye should do as I have done to
you ; " x "As I have loved you, that }Te love one another ;" 3
then finally opens that deeper relation, from which their
future fruitfulness must be derived: "Abide in me, and I
in you. As the branch cannot bear fruit of itself except it
abide in the vine, no more can ye except ye abide in me." 3

That last saying, which was at the time a parable, they
soon knew as a fact. When the redemption was completed,
and he was gone from their side, they found themselves in
a closer and deeper union with him than they had under-
stood before. Henceforth it was in the relations with him,
on which they had entered in the Spirit, that they found
both the motives of duty and the power for its fulfilment.

The Epistles first unfold the fulness of the grace in Christ,
and then besceeh us " by the mercies of God" that we " pre-
sent our bodies a living sacrifice, holy, acceptable unto God,
which is our reasonable service." 4 They base their practi-
cal instructions on the consciousness of being redeemed
with the precious blood of Christ,5 of being risen with
Christ,6 of having the Spirit of Christ dwelling in us.7 All
goodness, righteousness, and truth are the fruit of the Spirit
dwelling in us. We live in the Spirit, therefore we are to
walk in the Spirit ; " 8 we have received Christ Jesus the
Lord, therefore we are to walk in him ;9 we are to flee for-
nication, because it would defile the members of Christ ; 10
we are to put away corrupt communications because they
will grieve the Holy Spirit of God, whereby we are sealed

1 John xiii. 15. 2 Ibid. xv. 12. 8 Ibid. 4.

* Rom. xii. 1. 6 1 Pet. i. 18. « Col. iii. 1.

1 Rom. viii. 9, 13. 8 Gal. v. 22-25. • Col. ii. 6.
10 1 Cor. vi. 19.

LECT. VII. THE EPISTLES. 195

to the da}>- of redemption ; 1 we are to forgive one another,
because God for Christ's sake has forgiven us ; 2 to receive
one another, because Christ received us to the glory of
God ; 3 and to give to others, because we know the grace of
our Lord Jesus Christ, who, when he was rich, for our sakes
became poor, that we through his poverty might be made
rich ; 4 our conversation is to be worthy of God, who has
called us to his kingdom and glory ; 5 we are to mortify our
members upon the earth, because, when Christ, who is our
life, shall appear, we also shall appear with him in gloiy.6

This character of ethical teaching is nowhere more con-
spicuous than in the calm depths of the Epistle of St. John,
where the sense of fellowship with God is the ground of
walking in the light;7 and "he that saith he abideth in
Christ ought himself also so to walk, even as he walked ; " 8
and every man that hath the hope in -Christ purifieth him-
self, even as he is pure ; 9 and the love which laid down his
life for us is the reason for a willingness to lay down our
lives for the brethren ; 10 and the whole spirit of love one to
another is the reflection of that love of God, wherewith he
first loved us, and sent his Son to be the propitiation for
our sins." u

We recognize then the advance of ethical doctrine, not
only or chiefly in its more various and detailed practical
development, but in the fact that the principles, motives,
and conduct of life are habitually drawn from the ever-
present consciousness of the great salvation. It is a habit
of thought, up to which, but not into which, the moral

1 Eph. iv. 29, 30. 2 Ibid. 32. 3 Rom. xv. 7.

4 2 Cor. viii. 9. 6 1 Thess. ii. 12. 6 Col. iii. 4, 5.

'' 1 John i. 6. 8 Ibid. ii. 8. 9 Ibid. iii. 2, 3.

10 1 John iii. 16. , » Ibid. iv. 7-10.

196 THE PROGRESS OF DOCTRINE. LECT. VII.

teaching of Jesus had led us ; a habit of thought, which
corresponds with those relations towards himself, into which
men fully entered only when his voice on earth had ceased.
If there is this visible progress of doctrine in the depart-
ment of Christian ethics ; if, in respect of distinct exhibi-
tion of principles and motives, the teaching of the Apostles
surpasses that of their Lord ; it is plain that this fact is a
necessity from the nature of the case. Till Jesus was
glorified, his spiritual relations with believers could not be
fully unfolded ; and till those relations were apprehended,
the motives arising out of them could not be called into
action, nor the life resulting from them be clearly brought
to light.

I have now adverted to some principal subjects on which
wc have received the teaching of God in the New Testa-
ment, as illustrations of the change which that teaching
exhibits in the latter part of the volume. If we multiplied
these examples to the utmost, our comparison of the aspect
which every separate doctrine bears in the Gospels with
that which it presents in the Epistles would still have the
same result. We should still see that the later doctrine
differs from the earlier, only as being its completion and
fulfilment.1 The Lord himself was perfected and glorified,
not in the da}~s of his flesh, but after they were ended. So
also was his doctrine ; but as in the later stage he is still
the same Lord, so' it is still the same doctrine. Its mean-
ing is defined, its extent is disclosed, its consequences are
deduced. Parable and proverb are changed into great
plainness of speech. What seemed a figure is shown as a
fact. What was intimation of something future is become

1 7rAj7pu)<7i?.

LECT. VII. THE EPISTLES. 197

assertion of something present. Motives are supplied,
powers are assured, by which that which was enjoined is
realized, and a life which had seemed impossible is now
become simply natural. Revelation has only enlarged
itself to meet necessities and fill capacities which its former
words had purposely created. The earlier teaching con-
templated the coming of a day for its disciples, in which
many things should be said to them which they could not
bear then. In the later teaching that day is come. At
first the}' are taught as those who are with Jesus, after-
wards as those who are in Christ. They know now that
he is in the Father, and they in him, and he in them.
When that consciousness is given, a standing-point is
reached from which new worlds of thought may be sur-
veyed. The3T are surveyed in the Epistles, and there the
chosen teachers spread before us the unsearchable riches of
Christ. They say to us, " Of him are ye in Christ Jesus ; "
and they show us what that state implies, of capacities,
possessions, responsibilities, duties, and destinies; of rela-
tions to God and man, of connection with things in earth
and things in heaven. They show that to produce and
to perfect this state are the ends of the preaching of the
word, of the institution of the sacraments, of the ordinance
of the ministry, of the life and order of the Church ; yea,
of the divine government of the world, and of all that bears
on human histoiy. "All things are for your sakes;"1
" All are yours, whether Paul, or Apollos, or Cephas, or
the world, or life, or death, or things present, or things to
come ; all are yours ; and }Te are Christ's ; and Christ is
God's." 2

12 Cor. iv. 15. 2 1 Cor. Hi. 21-23.

17*

198 THE PROGRESS OF DOCTRINE. LECT. VII.

And so the great course of divine teaching has reached
its highest stage. After slowly moving on, through the
simple thoughts of patriarchal piety, through the system
and covenant of the Law, and through the higher spirituality
of the Prophets, it rose suddenly to a lofty elevation when
God spake to us in his Son ; and even higher yet when
the Son ascended back into glory, and sent down the Holy
Ghost to take up his unfinished word, and open the mys-
teries which had been hid from ages and generations.
Each stage of progress based itself on the facts and in-
structions of that which went before. The Law was given
to the children of Abraham, Isaac, and Jacob ; the Prophets
spake to those who were under the Law ; Jesus Christ
came to those who had been taught by the Prophets ; the
Hoi}' Ghost instructed those who had received Christ.

Beyond, and outside this course of teaching, lay, and
still lies, the great world of human beings. Lord, and
what shall these men do? What is that to thee? Follow
thou me.

Oh ! let us follow. It is not the object of revelation to
answer those inquiries, natural as they are. It is its object
to lead those to whom it comes into that fulness of knowl-
edge, and up to those heights of blessing, towards which,
in its own historical progress, it so steadily advanced, and
which its final stage attained.

Let not searchings of heart as to what others shall do,
or the sense of the thousand questions which must wait for
their solution a few years longer, divert us from now press-
ing into that inner circle of experience to which the Word
of God conducts us.

There we shall find it true that "he that believe th on

LECT. VII. THE EPISTLES. ■ 199

the Son of God hath the witness in himself" 1 There we
shall repeat within ourselves the words with which the last
Apostle closes his Epistle : " We know that the Son of God
is come, and hath given us an understanding, that we may
know him that is true, and we are in him that is true, even
in his Son, Jesus Christ. This is the true God, and eternal
life."2 There we shall feel that we have reached results
for our own inward life answerable to all the preparations
which went before — answerable even to the great facts in
which those preparations culminated, when the Only-
begotten of the Father came down to earth to take us into
himself, and returned into glory to unite us to God.

i 1 John. v. 6. 2 Ibid. 20.

LECTURE VIII.

THE APOCALYPSE.

I JOHN SAW THE HOLY CITY, NEW JERUSALEM, COMING DOWN FROM GOT)
OUT OF HEAVEN, PREPARED AS A BRIDE ADORNED FOR HER HUSBAND.—

Rev. xxi. 2.

These words open the last vision of prophecy and the
last teaching of Scripture.

It had been the promise of the Lord to his disciples that
the Holy Ghost, whom he would send to them from the
Father, should not only lead them into all the truth, but
should also show them things to come : and we find the
promise fulfilled in both its parts. The predictions of the
great transitional discourse, concerning the coming dis-
pensation of the Spirit, have their permanent justification
in the canonical books which follow ; and as the Epistles
respond to the assurance, " He shall lead }Tou into all the
truth," so does the word, "He shall show you things to
come," find its distinct fulfilment in the Apocalypse.
That book continues the line of predictive history running
through the New Testament, and is the consummation of
the sure word of prophecy which pervades the Bible as a
whole.

I have already had occasion to observe that the words
spoken by our Lord in the flesh give the substance of all
the later doctrine, and prove to be, as it were, the heads
and summaries of chapters which were to be written after-
wards. As all the great doctrinal features of the Epistles

200

LECT. VIII. THE APOCALYPSE. 201

are found in germ in separate sayings of the Lord, so also
the main outlines of the Apocalypse are given us in par-
ables and sayings, which trace the future history of his
kingdom. And more particularly it is to be noticed, that
this book bears the same relation to the last discourse in
St. Matthew, which the Epistles bear to the last discourse
in St. John. In the upper room where the last Passover
and the first Eucharist had been celebrated, and in the
midst of the little company which then represented the
Christian Church, the Lord spoke the words which opened
the mystery of the spiritual life, a mystery afterwards to
be fully1- unfolded by the Holy Ghost, in the day when they
would know that he was in the Father, and they in him and
he in them. Sitting on the Mount of Olives with Jerusalem
spread before him, and questioned as to the sign of his
coming and of the winding up of the age, he gave the out-
lines of a prophetic history, which contained the substance,
bore the character, and must rule the interpretation, of the
later and larger revelation.

Again, as in the case of the doctrinal teaching, so in the
case of the prophetical, its unity is assured to us by the
testimonies that the teacher is the same in the later as in
the earlier stage. Not only do we find in the spoken words
of the Lord the condensed substance of that which follows ;
not only do we hear from him, that this part of his teach-
ing is to be continued by the Holy Ghost, whom he will
send to show us things to come ; but a peculiar care is
taken in this last communication from heaven, to bring
fully before the mind of the Church the reality of the
presence of the Lord himself in his revealing word. " The
revelation of Jesus Christ which God gave unto him, to show
unto his servants the things which must come to pass," is a

202 THE PROGRESS OF DOCTRINE. LECT. VIII.

repetition, and a particular application, of that assurance
on which all the Gospel rests, " I have given unto them the
words which thou gavest me." Even the visible discovery
of this fact is not withheld. If Paul, as the great expositor
of the present spiritual life, had seen Jesus Christ himself,
and received immediately from the Lord that which he had
delivered unto men ; so John, as the prophet of the things
to come, saw the well-remembered form again, surrounded
with the symbols of majesty and judgment, and looked
upon his countenance, now like the sun shining in his#
strength, and heard his voice as the sound of many
waters.

Thus the continuity of the line of prophecy within the
canonical books is made as clear as that of the line of doc-
trine ; both commencing in the words of Jesus in the flesh,
both perfected by the words of Jesus in the Spirit.

But it may be asked, If the line of prophecy is to be
distinguished from the line of doctrine, what place can the
former subject claim in Lectures which are appropriated to
the latter?

Taking prophecy as predicted fact (however partially
discovered or s3*mbolically disguised), it will stand in the
same relation to doctrine as is held by history or recorded
fact. In the doctrine of the Gospel that relation is the
very closest ; for it is a doctrine which rests upon events.
Its foundation is in facts which have come to pass, and
will yet come to pass. Jesus died — he ascended — he
will come again — he will reign in glory. These are ex-
ternal facts. They enter the region of doctrine (as we
commonly use the term) through their consequences to our-
selves, through their effect on our own inward conscious-
ness, through the uses and applications which may be made

Lect. VIII. the apocalypse. 203

of them. If Jesus died — to bear our sins ; if he ascended
— to be manifested in the presence of God for us ; if he
will come again — to judge our state; if he will reign in
glory — to perfect our salvation ; then these facts, in them-
selves external to us, are external no longer. They are
among the grounds of a whole system of thought and habit
of feeling, and, when taught as such, they grow into a
scheme of doctrine. But as in history (I mean that which
is commonly described as inspired histoiy) all the events
have not the same connection with doctrine, but some only
an indirect and remote one, so also is it in prophecy ; and
particular facts, or a whole series of events, may be inti-
mated in the way of prediction for other reasons, but not
for any immediate bearing which they have upon doctrine.

It results from these observations that the progress of
prophecy, taken as a whole, is so bound up with the prog-
ress of doctrine, that the enlargement of the one must in
some degree involve the enlargement of the other. It also
results that the one is still to be distinguished from the
other, and therefore that it does not belong to such an in-
quiry as I now pursue to trace the details of a predicted
course of events.

I am free then from all necessities of detailed apocalyptic
interpretation ; having only to render some account of the
general doctrinal bearing of this revelation of things to
come, and to point out what additions of that kind are
made in the last book, to the treasures which the preceding
documents have accumulated for our use. The separate
accessions of information it would take long to gather, but
their general character is visible at once.

I. The former Scriptures have revealed the Lord Jesus
Christ as the Saviour, not only of individual souls, but also

204 THE PROGRESS OF DOCTRINE. L.ECT. VIII.

of " the body, the Church." The final result of his appear-
ing is shown not only in the peace, the holiness, the partici-
pation and inherence in him of each separate person, but
in the formation of a corporate existence, a society in
which man is perfected, a kingdom in which God is glori-
fied. The parables and sayings of the Gospels present this
kingdom of God as having its own life and end, its own
history and destiny, in which those of its individual mem-
bers are involved. Soon its visible shape appears. A
society is formed, and, if glorious things were spoken of
the city of God under the old covenant, still more glorious
things are spoken of this, which is " the house of God,"
"the Church of the living God,"1 " the habitation of God
through the Spirit."2 It is not a mere aggregate of
separate parts, but possesses an organic life, as " the body
of Christ" "fitly joined together and compacted by that
which every joint supplieth, according to the effectual
working in the measure of every part, making increase of
the body unto the edifying oi itself in love."3 It is endued
With a corporate personality, in which the full results of
redemption will appear : for it is the spouse of Christ,
which he loved, and for which he gave himself, and which
he will present unto himself a glorious Church, " not hav-
ing spot or wrinkle, or any such thing."4 In this view,
the Church is not so much for the sake of the individual,
as the individual for the sake of the Church. Its perfection
and gloiy, its full response to the work of Christ, its reali-
zation of the purposes of God, constitute the end to which
the existence of each member ministers. This line of

1 1 Tim. iii. 15. 2Eph. ii. 22.

3 Ibid. iv. 16. 4Ibid. v. 27.

LECT. YIII. THE APOCALYPSE. 205

thought runs through the Epistles, and forms a distinct
advance upon that which works out the development of
personal salvation. I have now to point out that it is not
perfected in the Epistles, but demands such a continuance
and such a close as it receives in the Apocalypse.

The sense of sharing in a corporate existence, and in a
history and destinies larger than those which belong to us
as individuals, tends to throw the mind forward upon a
course of things to come, through which this various
history is to run, and these glorious destinies are to be
reached. More especially is this the case, where there is a
.strong contrast between the ideal expectations which we
have formed and the actual realization which at any par-
ticular time we behold. When present things in a measure
disappoint us, we turn more eagerly to the brighter future,
and look beyond the darkened foreground to the light which
glows on the horizon. Who does not feel, in reading the
Epistles, that some such sense of present disappointment
grows upon him, and that such dark shadows are gathering
on the scene?

How fair was the morning of the Church ! how swift its
progress ! what expectations it would have been natural to
form of the future history which had begun so well ! Doubt-
less they were formed in many a sanguine heart : but they
were clouded soon. It became evident that, when the first
conflicts were passed, others would succeed ; and that the
long and weary war with the powers of darkness had only
just begun. The wrestlings " against principalities and
powers and the spiritual forces of wickedness in heavenly
places " 1 were yet to be more painfully felt, and believers

1 Eph. vi. 12.

206 THE PPwOGRESS OF DOCTRINE. 1<ECT. VIII.

were prepared to be "partakers of Christ's sufferings," and
not to " think it strange concerning the fieiy trial which
was to try them, as though some strange thing happened
to them." *

But worse for the Church than the fightings without were
the fears within. Men who had long professed the -Gospel
" had need to be taught again what were the first principles
of the oracles of God." 2 They were "falling from grace,"
and " turning back to weak and beggarly elements, whereto
they desired again to be in bondage." 3 " Some had already
turned aside after Satan," 4 and, where there was no special
prevalence of error, a coldness and world liness of spirit;
drew forth the sad reflection, "All seek their own, not the
things which are Jesus Christ's." 5 Contentions were rife,
and schisms were spreading ; and men, in the name of Christ
and of truth, were "provoking one another, envying one
another." New forms of error began to arise, from the com-
bination of Christian ideas with the rudiments of the world
and the vagaries of oriental philosophy. Here were men,
like Jannes and Jambres who withstood Moses, "resisting
the truth, reprobate concerning the faith." 6 Here were
" Hymenaeus and Philetus, who concerning the truth had
erred, saying that the resurrection was past already."7
Here was the "knowledge falsely so called,"8 teeming with
a thousand protean forms of falsehood. While the Apostles
wrote, the actual state and the visible tendencies of things
showed too plainly what Church history would be ; and, at
the same time, prophetic intimations made the prospect

1 1 Pet. iv. 12, 13. 2 Heb. v. 12. 3 Gal. iv. 9 ; v. 4.
4 1 Tim. v. 15. 5 Phil. ii. 21. 6 2 Tim. iii. 8.

1 2 Tim. ii. 17. 8 1 Tim. vi. 20. ^evSuw^os ywtavs.

LECT. VIII. THE APOCALYPSE. 207

still more dark: for " the Spirit spake expressly, that in
the latter times men would depart from the faith, giving
heed to seducing spirits and doctrines of devils,"1 — that
" in the last days grievous times should come," marked by
a darkness of moral condition which it might have been ex-
pected that Gospel influences would have dispelled,2 — that
"there would be scoffers in the last days, walking after
their own lusts, and saying, where is the promise of his
coining? " 3 — that the day of the Lord would not be " till
the apostacy had come first, and the man of sin had been
revealed, the son of perdition, the adversary who exalts
himself above all that is called God or an object of wor-
ship, so that he sits in the Temple of God, showing himself
that he is God."4 " The mystery of lawlessness was already
working, and as antichrist should come, even then were
there many antichrists,"5 men "denying the Father and
the Son," " denying the Lord that bought them,"6 "turn-
ing the grace of God into lasciviousness," 7 and "bringing
on themselves swift destruction."

I know not how any man, in closing the Epistles, could
expect to find the subsequent history of the Church essen-
tially different from what it is. In those writings we seem,
as it were, not to witness some passing storms which clear
the air, but to feel the whole atmosphere charged with the
elements of future tempest and death. Every moment the
forces of evil show themselves more plainly. They are en-
countered, but not dissipated. Or, to change the figure, we
see battles fought by the leaders of our band, but no secu-

1 1 Tim. iv. 1. 2 2 Tim. hi. 1-5. 3 2 Pet. iii. 3.

4 2 Thess. ii. 4-7. 5 1 John ii. 18, 22. 6 2 Pet. ii. 1.
7 Jude 4.

208 THE PROGRESS OF DOCTRINE. LECT. VIII.

rity is promised by their victories. New assaults are being
prepared ; new tactics will be tried ; new enemies pour on ;
the distant hills are black with gathering multitudes, and
the last exhortations of those who fall at their posts call on
their successors to " endure hardness as good soldiers of
Jesus Christ," ■ and " earnestly to contend for the faith
which was once delivered to the saints." 2

The fact which I observe is not merely that these indica-
tions of the future are in the Epistles, but that they increase
as we approach the close, and after the doctrines of the
Gospel have been fully wrought out, and the fulness of per-
sonal salvation and the ideal character of the Church have
been placed in the clearest light, the shadows gather and
deepen on the external history. The last words of St. Paul
in the second Epistle to Timoth}r, and those of St. Peter in
his second Epistle, with the Epistles of St. John and St.
Jude, breathe the language of a time in which the tenden-
cies of that history had distinctly shown themselves ; and
in this respect these writings form a prelude and a passage
to the Apocalypse.

Thus we arrive at this book with wants which it is meant
to supply ; we come to it as men who not only personally
are in Christ, and who know what as individuals they have
in him ; but who also, as members of his bod}r, share in a
corporate life, in the perfection of which they are to be
made perfect, and in the glory of which their Lord is to be
glorified. For this perfection and glory we wait in vain,
among the confusions of the world and the ever-active, ever-
changing forms of evil. What is the meaning of this wild
scene ? what is to be its issue ? and what prospect is there

1 2 Tim. ii. 3. J Jude 3.

LECT. VIII. THE APOCALYPSE. 209

of the realization of that which we desire ? To such a state
of mind as this, and to the wants which it involves, this last
part of the teaching of God is addressed, in accordance with
that s}rstem of progressive doctrine which I have endeav-
ored to illustrate, wherein each stage of advance ensues in
the way of natural sequence from the effect of that which
preceded it.

Brethren, I would that this state of mind, these desires
and wants, which the last revealing word supposes in those
to whom it comes, did exist more extensively and distinctly
among us. I think we must all feel that the piety of our
day encloses itself too much within the limits of indi-
vidual life.

That I should be pardoned, saved, and sanctified — that
I should serve before God, and be accepted in my service
— that I should die in peace and rest in Christ — that I
should have confidence and not be ashamed before him at
his coming — these are worthy desires for an immortal be-
ing, and for these the Gospel provides. But it provides for
more than these ; making me the member of a kingdom of
Christ, and the citizen of a city of God. There ought surely
to be a consciousness within me corresponding to that posi-
tion ; there ought to be affections which will associate me
in spirit with that larger history, in which my own is in-
cluded ; and which will make me long that the kingdom of
Christ should come, and the city of God be manifested.
The blessedness ascribed to him that reads, and those who
hear, the- words of this prophecy, can belong only to those
who read it and hear it thus.

II. Such being the state of mind which the book presup-
poses, and such the wants to which it is addressed, I have
now to point out some leading characteristics of its doctrine,

18*

210 THE PROGRESS OF DOCTRINE. LECT. VIII.

in order to show what are the satisfactions which it pro-
vides. These characteristics, though distinguished from
each other, will yet all be found to combine in one. The
doctrine of the book is a doctrine of consummation.

1. It is a doctrine of the cause of the consummation. It
educes the result from one source — the atoning death of
Jesus. Is this an advance in doctrine? Has not the na-
ture and efficacy of the great sacrifice been already suffi-
ciently disclosed ? Yes, certainly, in its bearing on personal
salvation ; but this book exhibits the connection between
the personal and the general salvation, in the identity of
their common cause. The personal salvation for each sev-
eral soul has been expounded in the Epistles as found in
Christ Jesus, and more particularly in our redemption to
God by his blood. In these writings the sacrifice and pro-
pitiation of his death are ever before our eyes, as the cause
of our restoration and the source of all our other blessings.
When, in this book, we pass on from the personal to the
general life, and are to see the victory secured, and the
kingdom brought in, we may perhaps expect that the Lord
will now appear only with ensigns and titles of majest}', as
the conqueror and the king. It is not so. The opening
doxology, "To him that loved us and washed us from our
sins in his own blood" strikes the note of all which is to fol-
low. When the historic vision begins, one is sought who
may open the sealed purposes of God and conduct them to
their end. "Then I beheld, and lo ! in the midst of the
throne, and the beasts, and the elders, stood ... a
Lamb as it had been slain" 1 and his appearance wakens the

1 v. 6-10. This passage is fundamental, as showing the ground
of the power and the means of the victory, by the intentional con-
trast Of images. 6 Xetov eviK-qaev . . . ISov apviov iL? e<T<f>ay<j.ei.ov.

LECT. VIII. THE APOCALYPSE. 211

song, "Thou art worthy to take the book, and to open the
seals thereof: for thou wast slain, and hast redeemed us to
God by thy blood out of every kindred, and tongue, and peo-
ple, and nation ; and hast made us unto our God kings and
priests : and we shall reign on the earth." So the vision
proceeds, and from the beginning to the end, through the
long conflict, and in the midst of the glorious issue, there
is still one title for him who conquers, and judges, and
reigns. It is the Lamb who makes war and overcomes ;
and from the wrath of the Lamb kings and nations flee. It
is the Lamb in whose blood his servants also overcome ; in
whose blood they have washed their robes ; before whom
they stand in white raiment ; and to whom they ascribe sal-
vation. In the Lamb's Book of Life the names of the saved
are written. The Holy City is the bride, the Lamb's wife.
The Lord God Almighty and the Lamb are the temple of
it, and the light of it ; and the river of the water of life
flows forever from the throne of God and the Lamb. In the
peculiar title, thus studiously emplo3Ted, and illustrated by
the repeated mention of the sla}Ting and the blood, we read
the doctrine, that the ground of the personal is the ground
of the general salvation ; that the place which the sacrifice
of the death of Christ holds in the consciousness of the be-
liever, is the same which it also occupies in the history of
the Church, and that he conquers for us, and reigns among
us, and achieves the restoration of all things, because he has
first offered himself for us, and is the Lamb of God who
takes away the sin of the world.

No view of the death of Jesus which fuses it with the
rest of his example could have suggested the title by which
this prophecy so persistently designates the conqueror and
the king.

212 THE PROGRESS OF DOCTRENTE. LECT. VIII.

2. We have here, in the next place, a doctrine of the
history of the consummation ; I mean that besides a pro-
phetic record of the facts of the history, we have (what is
of much higher value) an exposition of the nature of the his-
tory. The book is a revelation of the connection between
things that are seen and things that are not seen, between
things on earth and things in heaven ; a revelation which
fuses both into one mighty drama, so that the movements
of human action and the course of visible fact are half
shrouded, half disclosed, amid the glory and the terror of
the spiritual agencies at work around us, and of the eternal
interests which we see involved. We are borne to the
courts above, and the temple of God is opened in heaven,
and we behold the events on earth as originating in what
passes there. There seals are broken, trumpets are sounded,
and vials are poured out, which rule the changes of the
Church and of the nations. While we are looking down
through the rolling mists on things that pass below, we are
all the time before the throne of God and of the Lamb, and
among the four and twenty elders, the four living beings,
and the innumerable company of angels ; and we hear
voices proceeding out of the throne, the cries of disem-
bodied spirits, and hallelujahs that roll through the uni-
verse'. We see further, that there is cause for this partici-
pation of the world above in the events of the world be-
low, for it becomes every moment more plain, that the earth
is the battle-field of the kingdoms of light and darkness.
There is a far bolder revelation than we have had before of
the presence and action of the powers of evil. The old Ser-
pent is on one side as the Lamb is on the other, and the
same light which shows the movements of the Head and Re-
deemer of our race, falls also upon those of the enemy and

LECT. VIII. THE APOCALYPSE. 213

destroyer. In the sense of this connection between things
seen and things not seen, lies the secret of that awe and
elevation of mind which we felt as children when we first
turned these pages ; and the assurance of it has an ever-
increasing value to him who has painfully sought to test
the mingled forms of good and ill, and to discern some plan
and purpose in the confused scene around him.

After noting the instruction given on the cause and the
history of the great consummation, I come now to that which
is given on its constituent parts, namely, the coming of the
Lord, and the attendant facts of victory, judgment, and
restoration.

3. The book is a doctrine of the power and coming of our
Lord Jesus Christ. " Behold he cometh with clouds, and
every eye shall see him."1 That is the first voice, and the
keynote of the whole. The Epistles to the seven Churches
(symbolical representatives of the whole Church in its vari-
ous conditions) all take their tone from this thought, and
are the voice of a Lord who will " come quickly." The
visions which follow draw to the same end, and the last
voices of the book respond to the first, and attest its subject
and its purpose. " He which testifieth these things saith,
Surely I come quickly. Amen. Even so come, Lord
Jesus." 2 Whatever else the Christian desires is bound up
in this prospect. The deliverance of the creation from its
present groans and travail, the redemption of our body, the
perfection of man in a holy community, and the realization
in outward things of the tendencies of the renewed nature,
all these hopes wait on the one hope of " Ms appearing."
Towards that hope our eyes have been steadily directed in

1 Rev. i. 7. s Ibid. xxii. 20.

214 THE PROGRESS OF DOCTRIXE. LeCT. VIII.

the former apostolic writings ; but it is here presented, not
so much in relation to our personal life as to the kingdom
of God and to the world itself upon the whole. It appears
here as the " end of the world,"1 towards which all things
tend, and which the fuller manifestation of evil and the
seeming victories of the enemy are themselves ordained to
prepare. Differences and uncertainties of interpretation
as to the details of this progressive history still leave us
under the sense, that it is a history of the power and com-
ing of our Lord Jesus Christ. This assurance, enjo}'ed at
all times, grows clearer in the days of trouble, rebuke, and
blasphemy, and the darkest times which the prophecy fore-
bodes will be those in which its fullest uses will be found.

4. The doctrine of the coming is in itself a doctrine of
victory ; and that character pre-eminently belongs to the
apocalyptic teaching. " In the world ye shall have tribu-
lation, but be of good cheer. I have overcome the world."
These wore the last words of the Lord's last discourse ; and
ever after we feel their power in the actions, the bearing,
and the words of his servants. They wrestle against the
world, and principalities, and powers, but as men who are
upon the conquering side, and who know that their Lord
has already overcome these enemies, and triumphed over
them in his cross. Therefore they also "are more than con-
querors through him that loved them,"2 and they record
their conviction, that " whatsoever is born of God overcom-
eth the world ; and that this is the victory that overcometh
the world, even our faith."3 In the Apocalypse this spirit
is still more distinctly felt ; for there the virtual victory
becomes a visible victory, both for the Lord and for his peo-

1 crvvreXeia toO aiavo<;. 2 Rom. Viti. 37. 3 1 John V. 4.

LECT. VIII. THE APOCALYPSE. 215

pie. Every promise in the seven Epistles is addressed " to
him that overcometh ; " and the last Epistle unites the vic-
tory of the servant with the victory of the Lord : "To him
that overcometh will I grant to sit with me on my throne ;
even as I also overcame, and am set down with my Father
on his throne."1 When the prophetic visions are to com-
mence, the opening of the book is represented as the result
of victory,2 The first vision presents one who " goes forth
conquering and to conquer ; " and then, through all the
changes of the conflict, we have the anticipations and pre-
sages of final victory. We are told of those who " overcome
by the blood of the Lamb ; " 3 we hear their shout of triumph,
and see the palms in their hands ; until in the last crisis the
conquering armies of heaven sweep into sight, following
the victor who has " on his vesture and on his thigh a name
written, King of Kings and Lord of Lords."4

5. But victory for one side is overthrow and condemna-
tion for the other ; so that we have here also a doctrine of
judgment. " The prince of this world is judged." That
saying might stand as the summary of a large part of the
book. He is judged — judged as the prince of this world —
and this world is involved in his judgment. The reality of
some possession of this world by the power of evil, and the

1 Rev. iii. 21.

2 EeV. V. 5. iSov e vi/CTjcrev 6 \eoov 6 Siv e/c ttj? <f>v\rj<; 'lovSa avolgai to j3ij3Aiov.

" Behold the Lion of the tribe of Judah prevailed to open the
book." The variety of the words employed in the Authorized Ver-
sion (overcome, prevail, conquer, victory) to represent the one
word in the Greek, has the effect of diminishing the impression
which this feature in the language would otherwise make on the
reader.
8 Rev. xii. 11. 4 Ibid. xix. 11-16.

216 THE PROGRESS OF DOCTRINE. LECT. VIII.

certairrty of its judicial consequences to him and to it, had
been revealed with increasing distinctness through the for-
mer writings ; till in two of the last Epistles the " terrible
voice of most just judgment" had swelled into the full
tones, to which our ears had been accustomed in Old
Testament prophecy. I need not recall by particular cita-
tions the manner in which this line of teaching is carried
out in the Apocalypse, the various forms of strong develop-
ment in which the power of evil is represented as appear-
ing, or the plagues, and punishment, and final overthrow,
which are its portion from the Lord. The opening procla-
mation of the coming notifies also its effect on the world :
"Every eye shall see him, and they also which pierced
him, and all kindreds of the earth shall wail because of
him." 1 And these sounds continue. Things do not melt
quietly into the peace of the kingdom of God. There is a
crash of ruin, and a winepress of the wrath of Almighty
God, and a lake that burns with fire and brimstone. And
this judgment falls, not only on principles and powers of
evil, but on nations of men ; and not only on nations, but
on separate persons, even on " every one who is not found
written in the book of life." He who does not accept the
reality of the world's rebellion and ruin, and of the wrath
and judgment which it brings, must certainly reject this
whole book from the canon ; and, with it, must tear away
large and living portions of every preceding book of
Scripture.

6. The features of apocalyptic teaching, which have now
been noticed, may serve as instances of the whole character
of the doctrine, which is combined with its predictions ;

i Rev. i. 7.

LECT. VIII. THE APOCALYPSE. 217

and which, as a doctrine of consummation, is an evident
advance, in that particular direction, on the doctrine of the
Epistles. But it is when the prophecy carries us beyond
the great crisis, that this advance is most clearly seen.
The coming of the Lord is not the last thing which we
know. After that event has closed the present age, after
the victory has been won, and the judgment has dealt with
things that are past, the final results appear, and the true
life of man begins. The doctrine of the book is ultimately
and pre-eminently one of restoration.

" I saw a new heaven and a new earth, for the first
heaven and the first earth were passed away, and there
was no more sea. And I John saw the holy city, new
Jerusalem, coming down from God out of heaven, pre-
pared as a bride adorned for her husband." In taking
these words for my text I placed myself at the point
where the whole teaching of Scripture culminates. Here, at
the last step, we have a definite and satisfactory completion
of the former doctrine of the future. There is to be a per-
fect humanity ; not only perfect individually, but perfect in
society. There is to be a city of God. " The Holy City ! "
— there is the realization of the true tendencies of man.
"New Jerusalem ! " — there is' the fulfilment of the ancient
promises of God.

Dwell for a moment on the word " city," under the
remembrance of what it was to those in whose language
the book is written. The city is a constitution of society
complete in its own local habitation ; the visible collection
of buildings being a symbol of the organized life within.
It is the most perfect realization, and the most convenient
representation, of society in Us maturity; in which the
various relations of men are so combined, as to promote

19

218 THE PROGRESS OF DOCTRINE. LECT. VIII.

the welfare of the several members, and secure the unity
of a common life to the whole. " It is " (as has been said)
"the perfecting of the self-provisions of Nature, and the
condition of the highest well-being of man."

There is no need to tell how pooiTy this idea has been
realized in fact, nor are the causes of the failure remote
from view. In this fallen world all communities have
grown up under hard external conditions, and with a deep
internal disease, sustaining all sorts of shocks and wounds,
and often developing what vigor they possess in forms of
violence and oppression. History is the record of human
societ}7. There we see

" The giant forms of empires on their way
To ruin : one by one
They tower, and they are gone : "

leaving materials to be combined again, that they may be
again dissolved, and forces which renew their eternal
struggle at the same time to construct and to destroy.
Ever since Cain went forth and builded the first cit}-, the
long experiment has continued ; and he who surve}'S the
results, in the communities which have filled, and now fill,
the habitable world, will return from his inspection wearied
and disheartened, and little able to anticipate the perfec-
tion of man from the progress of society and the education
of the world.

And yet human nature is to find the realization of its
tendencies and the fulfilment of its hopes. The Bible
opens the prospect of which history had led us to despair.
It is one long account of the preparation of the city of God.
That is one distinct point of view from which the Bible
ought to be regarded, and one from which its contents will

LECT. VIII. THE APOCALYPSE. 219

appear ill clearer light. We are accustomed in the present
day to read it too exclusively from the individual point of
view, as the record for each man of that will of God and
that way of salvation with which he is personally con-
cerned. This it is, but it is more than this. It places
before us the restoration, not only of the personal, but of
the social life ; the creation, not only of the man of God,
but of the city of God ; and it presents the society or city,
not as a mere name for the congregation of individuals, but
as having a being and life of its own, in which the Lord
finds his satisfaction and man his perfection. The "Jeru-
salem which is above" is, in relation to the Lord, "the
Bride, the Lamb's Wife,"1 and, in relation to man, it is
" the Mother of us all."2 In its appearance the revealed
course of redemption culminates, and the history of man is
closed : and thus the last chapters of the Bible declare the
unity of the whole book, by completing the design which
has been developed in its pages, and disclosing the result
to which all preceding steps have tended.3 Take from the
Bible the final vision of the heavenly Jerusalem, and what
will have been lost? Not merely a single passage, a

1 Rev. xxi. 9. 2 Gal. iv. 26.

3 Haaa ttoXi? <f>v<rei eoTiv, ei7rep kcu al TrpwTai KOtvawtai* reXos yap avrq ineiviav rj S£
<pvacs Te'Aos eariv olov yap etcaarov eon tij? yeveaeus TeAecrfletoTjs, ra\>Tf\v <}tafiev ttjj> <j>vaiv
elvat, eKaarov. . . . koX npOTepov 87) rrj (j>vaei 7roAi? 77 e/cacrros r)fjLu>v Sari, rb yap oAov

nporepov avayaaiov elvai tov nepovs. " Every state is such by nature, if
the primary communities are (such as families) ; for that is the
end of these. But nature is an end, a consummated thing ; for what
each thing is when its being is completed, that we call its nature.
. . . And surely by its nature a state is prior to every one of us,
for the ichole is necessarily prior to the part'* — Aristot. Polit. lib.
i. ch. 1. Most true principles of the true history of man!

220 THE PROGRESS OF DOCTRINE. LECT. VIII.

sublime description, an important revelation ; but a con-
clusion by which all that went before is interpreted and
justified. We shall have an unfinished plan, in which
human capacities have not found their full realization, or
divine preparations their adequate result. To the mind
that looks be}Tond individual life, or that understands what
is necessary to the perfection of individual life, a Bible
that did not end by building for us a city of God would
appear to leave much in man unprovided for, and much in
itself unaccounted for. But as it is, neither of these de-
ficiencies exists. The great consummation is there, and
we are instructed to observe, that, from the first, the
desires of men and the preparations of God have been alike
directed towards it.

At the beginning of the sacred story, the Father of the
faithful comes forth into view, followed by those who are
heirs with him of the same promise ; and they separate
themselves to the life of strangers, because they are "looking
for a city which hath foundations, whose builder and maker
is God." In due time solid pledges of the divine purpose
follow. "We behold a peculiar people, a divinely-framed
polity, a hol\r city, a house of God. It is a wonderful
spectacle — this s}'stem of earthly types, thus consecrated
and glorified by miraculous interventions and inspired
panegyrics. Do we look on the fulfilment of patriarchal
hopes, or on the types of their fulfilment? on the final form
of human society, or on the figures of the true? The
answer was given by Prophets and Psalmists, and then by
the word of the Gospel, finally by the hand of God, which
swept that whole system from the earth. It was gone
when the words of the text were written, and when the

LECT. VIII. THE APOCALYPSE. 221

closing scene of the Bible presented the new Jerusalem,
not as the restoration, but as the antitype of the old.1

This vision teaches us, that the drama of the world must
be finished, and its dispensation closed, that the Lord
must have come, the dead have been raised, the judgment
have sat, the heavens and the earth which are now have
passed away, and the new creation have appeared, before
the chosen people shall see the city of their habitation.

Meantime it is the day of preparation. The builder of
the eternal city first " prepares his work without, and
makes it fit for himself in the field, and afterwards builds
his house."2 There was much to be done, and it takes
long to do it. The members of the intended society must
be sorted and collected out of the mass of mankind. They
must also be tested and trained. The very grounds on
which the future work is to rest must themselves be laid.
The perfect society is to be founded on men's relations to
God, and is to be compacted by their relations to each
other. The true relations were destroyed by sin, and it
was necessary that they should be constituted afresh.

This is done in Jesus Christ. Propitiation and atone-
ment, reconciliation and redemption, are words which
express the restoration of the broken relations with God,
as accomplished by the work of the Mediator. Those who
receive Christ Jesus the Lord are thereby in a state of
grace. Sin no longer divides and estranges them from
God. He has returned to them, and they to him. They
have fellowship with the Father and with the Son by the

1 See Alford's Prolegomena for a brief summary of arguments
for the traditional date.

2 Prov. xxiv. 27.

19*

222 THE PROGRESS OF DOCTRINE. LECT. VIII.

Holy Ghost. God dwells in them, and they in him. Thus
in each separate soul are beforehand established those rela-
tions with God in Christ, which shall hereafter glorify the
community of the saints, in the day when " the throne of
God and of the Lamb shall be in it," and " God himself
shall be with them and be their God."

To the reconstitution of men's relations to God must
also be added that of their relations to each other. To
what an extent these have suffered from the fall of man a
glance at the history of the world or at any section of
society is sufficient to convince us. Not only the viola-
tions, but the very institutions of law and justice testify
to the fact ; for the law is not made for a righteous man.
The inherent vice of human society lies in the depravity of
human nature. If that were healed, and transmuted into
universal righteousness and love, the internal happiness
and perfection would be secured. And they are to be
secured in that city, where u the people shall be all
righteous,"1 and where love shall never fail. To the
formation of those habits of mind the teaching of God is
now visibly directed, and men are trained, on the grounds
and motives of the Gospel, to love one another. Love is
ever represented as " the end of the commandment," the
highest attainment of man, the completion of his education
by God. And no wonder it is so represented, since the
present prepares the future, and that future is to be a state
of society — "a city which is compact together."2 The
Gospel then, which lays in the hearts of those who receive
it the deepest grounds of fellowship, and educates them to

1 Isa. ix. 21. 2Ps. cxxii. 3.

LECT. YIII. THE APOCALYPSE. 223

the habit of love, is visibly preparing the conditions of the
things to come. As if to signalize this connection of the
present work and the future promise of the Gospel, it is
committed to the last Apostle, who closes the Holy Scrip-
ture, both to be our chief teacher in the love of the breth-
ren, and to open to our eyes the scene in which it shall be
perfected.

Thus does the present world give scope for the prepara-
tion of the city of God. Its fundamental principles are
being established, its members gathered, trained, and made
ready. At the same time all moral tendencies are being
wrought out by conflict and experience ; and the vanity of
what is vain and the evil of what is evil have space to show
themselves, before the final fires and the eternal judgment
remove them forever from the scene. Then, when Babylon
has fallen, the city of God will appear.

Its fabric and scenery are described in symbolic lan-
guage glowing with all precious and glorious things ; nor
do we desire an interpreter who will tell us what the sym-
bols severally represent, in the future details of the glorified
society. Perhaps such an attempt would impair, rather
than enhance, the effect of the vision, which now kindles
the imagination of expectant faith by the entire assemblage
of its glories. I only dwell upon the fact that it is a city
which stands before us, as the final home of mankind. If
we think only of our individual portion, we miss the com-
pleteness of Scripture in its provision for the completeness
of man. If individual blessedness were the highest thought
of humanity, it might have been sufficient to have restored
the lost garden of Eden, and to have left the inhabitants
of the new earth to dwell safely in its wildernesses and

224 THE PROGRESS OF DOCTRINE. LECT. VIII.

sleep in its woods.1 Such dreams of human happiness have
haunted the minds of men who have been wearied with
the disorders, corruptions, and miseries of society, till
society in itself has seemed to them a standing hindrance
to perfection, and almost necessarily an organism of evil.
Thus the habit of mind which flies from man to nature, and
desires unconstrained freedom, and would simplify to the
utmost all social relations, has ever looked to depict a
heaven of fields and bowers, and to ask for the life of the
first Paradise again. It is worthy of remark that the
religions of the world have, for the most part, confessed in
this way their despair of human societ}T, and unconsciously
acknowledged that in their scheme of things the true
foundations of it were wanting.

Not so does the revelation of God inform the expecta-
tions of those who receive it. Other systems evade the
demands of the highest tendencies of man : this provides
that they shall be realized. It decrees not only the indi-
vidual happiness, but the corporate perfection of man ; and
closes the book of its prophecy by assuring the children of
the living God that "he hath prepared for them a city."

The survey which has been made in these Lectures has
now earned us from the beginning to the end of the New
Testament, from the cradle of Bethlehem to the city of
God. We have seen that this collection of various and
occasional writings presents to us a gradually progressive
scheme, fully wrought out in its several stages, and ad-
vancing in a natural order of succession.

First a person is manifested and facts are set forth, in

JEzek. xxxiv. 25.

LECT. VIII. THE APOCALYPSE. 225

the simplest external aspect, under the clearest light, and
with the concurrence of a fourfold witness. This witness
also is itself progressive, and in the last Gospel the glory
of the person has grown more bright, and the meaning of
the facts more clear.

Then, in the Book of Acts, Christ is preached as per-
fected, and as the refuge and life of the world. The results
of his appearing are summed up and settled ; and men are
called to believe and be saved. -Those who do so find
themselves in new relations to each other ; they become
one body, and grow into the form and life of a Catholic
Church.

The state which has thus been entered needs to be ex-
pounded, and the life which has been begun needs to be
educated. The Apostolic letters perform the work. The
questions which universally follow the first submissions of
the mind receive their answers, and so the faith which was
general grows definite. The rising exigencies of the new
life are met, both for the man and for the Church : and we
learn what is the happy consciousness, and what the holy
conversation, which belong to those who are " in Christ
Jesus."

Lastly, as members of the body of Christ, we find our-
selves partakers in a corporate life and a history larger
than our own. We feel that we are taken up into a scheme
of things, which is in conflict with the present, and which
cannot realize itself here. Therefore our final teaching is
by prophecy, which shows us, not how we are personally
saved and victorious, but how the battle goes upon the
whole ; and which issues in the appearance of a holy city,
in which redemption reaches its end, and the Redeemer
finds his joy ; in which human tendencies are realized, and

226 THE PROGRESS OF DOCTRINE. LECT. VIII.

divine promises fulfilled ; in which the ideal has become
the actual, and man is perfected in the presence and glory
of God.

If this doctrine is not of the worl'd, every step that it
takes in advance must make that fact more plain. The
world feels that it is so. The manifestation of Christ it
will admire and interpret for itself. The preaching of
Christ it can hear and accept in its generality. The life
in Christ through the Spirit it cannot receive. The king-
dom of Christ in its antagonism to itself it cannot suffer.
Yes, the world is right. In following the advancing line
of doctrine in the Scriptures, we diverge further and fur-
ther from its paths and habits of thought. But is that a
subject of regret? What has been the progress of doctrine
achieved b}r the spirit which is of the world ? Into what
can it ever lead our souls ? Into vague desires to which
nothing corresponds, into great ideas which remain ideas
still, into uncertainty and perplexity, into vanity and vexa-
tion of spirit. Only the written word of God, confidingly
followed in the progressive steps of its advance, can lead
the weakest or the wisest into the deep blessedness of the
life that is in Christ, and into the final glory of the city of
God.

Perhaps in some minds this needful confidence may be
strengthened by a review of the books of the New Testa-
ment in the light in which they have now been placed.
When it is felt that these narratives, letters, and visions do
in fact fulfil the several functions, and sustain the mutual
relations, which would belong to the parts of one design,
coalescing into a doctrinal scheme, which is orderly, pro-
gressive, and complete, then is the mind of the reader in
conscious contact with the mind of God ; then the super-

Lect.VIII. the apocalypse. 227

ficial diversity of the parts is lost in the essential unity of
the whole : the many writings have become one Book ; the
many writers have become one Author. From the position
of students, who address themselves with critical interest
to the works of Matthew, of Paul, or of John, we have risen
to the higher level of believers, who open with holy joy
"the New Testament of our Lord and Saviour Jesus
Christ," and, while we receive from his own hand the book
of life eternal, we hear him saying still, " I have given
unto them the words which thou gavest me."

NOTES.

NOTES.

PEEFACE.

Note I., p. 13.

For the customary order of the books of the New Testament in
ancient times we may refer to Manuscripts, Catalogues, and Old
Versions.

The testimony of Manuscripts will be at once exhibited and cer-
tified by the following extract from Mr. Scrivener's Introduction to
the Criticism of the New Testament.

" It is right to bear in mind that comparatively few copies of the
whole [Greek] New Testament remain; the usual practice being to
write the four Gospels in one volume, the Acts and Epistles in
another: manuscripts of the Apocalypse, which was little used for
public worship, being much rarer than those of the other books.
Occasionally the Gospels, Acts, and Epistles form a single volume ;
sometimes the Apocalypse is added to other books. . . . The
Codex Sinaiticus of Tischendorf is the more precious, that it hap-
pily exhibits the whole New Testament complete : so would the
Codices Alexandrinus and Ephraemi, but they are sadly mutilated.
No other uncial copies have this advantage, and very few cursives.
In England, only four such are known. . . . Besides these
Scholtz enumerates only nineteen foreign copies of the whole New
Testament ; but twenty-seven in all out of the whole mass of
extant documents.

"Whether copies contain the whole or a part of the sacred vol-
ume, the general order of the books is the following : Gospels, Acts,
Catholic Epistles, Pauline Epistles, Apocalypse. A solitary manu-
script of the fifteenth century (Venet. 10, Evan. 209) places the
Gospels between the Pauline Epistles and the Apocalypse : in the

231

232 NOTES. PltEFACE.

Codices Sinaiticus, Leicestrensis, Fabri (Evan. 90), and Montforti-
anus, as in the Bodleian Canonici 34, the Pauline Epistles precede
the Acts; the Codex Basiliensis (No. 4 of the Epistles), and Lam-
beth 1182, 1183, have the Pauline Epistles .immediately after the
Acts and before the Catholic Epistles, as in our present Bibles ;
Scholz's Evan. 368 stands thus, St. John's Gospel, Apocalypse, then
all the Epistles ; inHavniens. I. No. 234 of the Gospels (A. D. 1278),
the order appears to be, Acts, Pauline Epistles, Catholic Epistles,
Gospels ; in Basil. B. vi. 27 or Cod. 1, the Gospels now follow the
Acts and the Epistles ; while in Evan. 51 the binder has set the
Gospels last; these however are mere accidental exceptions to the
prevailing rule. The four Gospels are almost invariably found in
their familiar order, although in the Codex Bezaj they stand, Mat-
thew, John, Luke, Mark ; in the Codex Monacensis (X), John, Luke,
Matthew, Mark; in the Curetonian Syriac version, Matthew, Mark,
John, Luke. In the Pauline Epistles, that to the Hebrews precedes
the four Pastoral Epistles, and immediately follows the second to
the Thessalonians in the four great Codices, Sinaiticus, Alexan-
drinus, Vaticauus, and Ephraem : in the copy from which the Cod.
Vatican, was taken, the Hebrews followed the Gtilatians. The
Codex Claromontauus, the document next in importance to these
four, sets the Colossians appropriately enough next to its kindred
and contemporaneous Epistle to the Ephesians, but postpones that
to the Hebrews to Philemon, as in our present Bibles ; an arrange-
ment which at first, no doubt, originated in the early scruples pre-
vailing in the Western Church with respect to the authorship and
canonical authority of that divine Epistle." l

From extant Jlanuscri/As I turn to the earliest Catalogues of the
sacred books which occur in the writings of Christian antiquity,
and these, perhaps, are more real indications of habit in the Church
than particular manuscripts can be. It will only be necessary to
advert to a few of the most important of these Catalogues, and in
so doing I refer the reader to the Rev. B. F. Westcott's History of
the Canon of the Xew Testament, or his shorter and more popular
volume, Hie Bible in the Church, books which deal with a subject

l Introduction to the Criticism of the New Testament, pp.60-62.

Preface. notes. 233

lying close to the foundations of our faith, in a spirit not less rev-
erential than critical, and which place within the reach of ordinary-
readers an exact, lucid, and succinct account of a history which
was before the property of the learned.

The Muratorian Fragment, " of which the date may "be fixed
with tolerable certainty, A. D. 160-170," and which " may be re-
garded on the whole as a summary of the opinion of the Western
Church on the canon shortly after the middle of the second cen-
tury, commences with the last words of a sentence which evidently
referred to the Gospel of St. Mark : " the Gospel of St. Luke is then
expressly mentioned as " the third," and the Gospel of St. John " as
the fourth." The Book of Acts is mentioned next, and then thirteen
Epistles of St. Paul, enumerated in the following order : Corin-
thians I., II., Ephesians, Philippians, Colossians, Galatians, Thessa-
lonians I., II., Romans, Epistles (it is observed) written (like those
in the Apocalypse) to seven churches ; then Philemon, Titus, Timo-
thy I., II. After observations on these books, the Fragment di-
verges to spurious or disputed books, and the assertion that the
Epistle of Jude and two Epistles of John are reckoned among the
Catholic (Epistles) is the only notice of the remaining books which
its corrupt and apparently mutilated state has left.

The Catalogue given by Eusbeius (H. E. iii. 25), c. A. D. 340,
claims a special importance on account of his having been em-
ployed by Constantine to prepare the first edition of the Bible
which had the seal of a central or sovereign authority. The order
is the same as our own, except in as far as it appears disarranged
by the principle on which the Catalogue is formed, namely, that of
distinguishing the acknowledged from the controverted books.

"First, then, we place the holy quaternion of the Gospels, which
are followed by the account of the Acts of the Apostles. After
this we must reckon the Epistles of St. Paul ; and next to them we
must maintain as genuine the Epistle circulated as the former of
John, and in like manner that of Peter. In addition to these
books, if possibly such a view seem correct, we must place the
Revelation of John, the judgments on which we shall set forth in
due course, and these are regarded as generally received. Among
the controverted books, which are nevertheless well known and

20*

234 notes. Preface.

recognized by most, we class the Epistle circulated under the
name of James, and that of Jude, as well as the Second of Peter,
and the so-called Second and Third of John, whether they really
belong to that Evangelist or possibly to another of the same
name." 1

The Catalogue of Athanasius (Ep. Alex. 326) A. D. 373, given in
a style of authoritative decision, is as follows : " The Books of the
New Testament are these, — Four Gospels, according to Matthew,
Mark, Luke, John. Then after these, the Acts of the Apostles, and
the so-called Catholic Epistles of Apostles, seven in number ; thus,
of James, one; of Peter, two; of John, three; and after these, of
Jade, one. In addition to these there are fourteen Epistles of the
Apostle Paul, in their order written thus : Romans, Corinthians I.,
II., Galatians, Ephesians, Philippians, Colossians, Thessalonians
I., II., and that to the Hebrews ; and in succession, Timothy I., II.,
Titus, Philemon; ami again the Apocalypse of John."9

The testimonies of Ensebioa and Athanasius are in effect those
of the Greek and Alexandrine Churches. One other list promul-
gated a lew years later (A. U. 897) by the voice of a whole province,
is on that account worthy to be specified, since it is the first (cer-
tain) synodieal decision on the canon of Scripture. It is found in
the proceedings of the third Council of Carthage, at which Augus-
tine was present. The order Ls as follows: "Four books of the
Gospels, one book of the Acts of the Apostles, thirteen Epistles of
the Apostle Paul, one Epistle of the same to the Hebrews, two
Epistles of the Apostle Peter, three of John, one of James, one of
Jude, one book of the Apocalypse of John ; " 3 precisely corre-
sponding to our own order, except in the place given to the Epis-
tle of James. Lastly, as the best witness of Italian custom we
may take the Catalogue of Ruffinus (c. A.D. 410), in which the order
i*. identical with that of the decree of Carthage, and therefore with
our own, save that the Catholic Epistles stand as follows : " Two
of the Apostle Peter; one of James, the Lord's brother and Apos-
tle; one of Jude; three of John."

But perhaps the most important evidence to the custom of the

1 History of Canon, 481-2. 2 Ibid. 574. 3 Ibid. 509.

Preface. NOTES. 235

Church is not that of manuscripts or catalogues, but rather that of
the two venerable versions of Syria and North Africa, which are
almost coeval with the first general recognition of a collected New
Testament. The Peshito was popularly and practically the Bible
of the Syrian Church. The Old Latin was, as it were, the parent
of the Vulgate, which became the common Bible of the West. The
order of the Peshito is the same as that of the best Greek manu-
scripts, the four Gospels, the Acts, the Catholic Epistles (i. e. those
which it admitted), the Epistles of St. Paul (the Apocalypse being
absent) . The order of the Vulgate is that which our modern Bibles
exhibit ; the Old Latin order of the Gospels, Matthew, John, Mark,
and Luke (which was ruled no doubt by the apostolic rank of the
authors), being changed by Jerome in accordance with the Greek
order, which was derived not merely from chronological considera-
tions, but from a finer doctrinal instinct.

This glance at the various testimonies which survive, of the an-
cient customs of the Church, is sufficient to show that the order
with which we are familiar has substantially prevailed from the
first recognition of the separate books as forming one collection or
instrument. The great divisions, the Gospels, the Acts, the Epis-
tles, and the Apocalypse, occur habitually in their natural order,
and though there are many variations (most frequently in regard
to the position of the Acts, yet they are exceptions to the general
rule. The books which compose these several divisions likewise
assume habitually the same arrangement as at present. It is so
with the four Gospels, and with the Pauline Epistles, the order of
which is seldom varied except in respect of the place given to the
Hebrews. The only important variation, which obtains extensively,
is in the relative positions of the Pauline and Catholic Epistles.
The Manuscripts for the most part place the Catholic Epistles next
to the Acts, and before the Pauline Epistles. In the Catalogues
the opposite order is more frequent, and becomes increasingly so
the farther we advance. Of five-and-twenty Catalogues which are
collected in the Appendix to Mr. Westcott's Histoid/ of the Canon,
ranging from c. A. D. 170 to A. D. 636, I find that seven give the
first place to the Catholic, and eighteen to the Pauline Epistles.

This last point is one of minor importance, yet as connected with

236 NOTES. Preface.

the conformation of the New Testament it has its interest ; and as
some little stress is laid upon it in one of these Lectures (the
Vlth), it may be well to point out the following reasons for the
greater fitness of the arrangement which has upon the whole pre-
vailed.

1. There is the closest possible relation between the Book of
Acts and St. Paul's Epistles, the latter part of the Book forming as
it were the historical introduction to his writings, so that we pass
from one to the other by a natural — it almost might seem a neces-
sary — transition.

2. The unity and mass of St. Paul's writings properly claim for
them precedence over the fewer, shorter, and less connected
writings.

3. The course of doctrinal instruction pleads for the same ar-
rangement, in order that the more thorough and systematic treat-
ment of fundamental subjects may precede that which is more
supplementary.

4. In the heart of the Catholic Epistles, there is a note which
seems to appoint their position, namely, in the reference (2 Pet. iii.
15, 1G) to St. Paul's writings as previously known, and in the ex-
press intimation of an intention to confirm their doctrine.

These considerations obviously outweigh the one reason for the
opposite order, which is found in the relative historical positions
of the authors, and which, taken by itself, would certainly postpone
the productions of the later Apostle, born out of due time, to those
which bear the names of chief members of the original college.

Lect.I. notes. 237

LECTURE I.

Note II., p. 39.

In his recently published Apologia, Dr. Newman has shown into
what form he has found it necessary to recast his doctrine of
Development, though the subject is touched in a shy and uneasy
manner.

" It (i. e. the Infallible Power which imposes doctrine) must ever
profess to be guided by Scripture and tradition. It must refer
to the particular Apostolic truth which it is enforcing or (what is
called) defining. Nothing, then, can be presented to me in time to
come as part of the faith, but what I ought already to have re-
ceived, and have not actually received, (if not) merely because it
had not been told me. ... It must be what I may even have
guessed or wished to be included in the Apostolic revelation. . .
Perhaps I and others actually have always believed it, and the only
question which is now decided in my behalf is that I am hence-
forth to believe that I am only holding what the Apostles held
before me." x

These statements are then expressly applied to "the doctrine
which Protestants consider our greatest difficulty, that of the Im-
maculate Conception; " and, after assuring us that the imposition
of this doctrine is no burden to himself or others, and that he " sin-
cerely thinks that St. Bernard and St. Thomas, who scrupled at it
in their day, had they lived into this would have rejoiced to accept
it for its own sake," he adds the remark that " the number of those
(so-called) new doctrines will not oppress us, if it takes eight
centuries to promulgate even one of them. Such is about the
length of time through which the preparation has been carried on
for the definition of the Immaculate Conception." 2

These expressions occur incidentally while the author is show-
in that "the (so-called) new doctrines " arc " no burden" to priests
under the Roman obedience, which of course is true, if the doc-

1 Part vii. p. 393. 2 p. 395.

238 notes. Leot. I.

trines be such as they "have guessed and wished to be included in
the Apostolic revelation." But the expressions themselves are re-
markable as showing how awkwardly Dr. Newman's own doctrine
of Development has assumed the garb and style of his Church's
doctrine of tradition; his true account of a development which
historically took place, veiling itself, as by command, under its
fiction of a tradition which did not really exist.

A doctrine is for the first time promulgated by the Infallible Au-
thority, and imposed as an article of the faith. " The preparation
for it has been carried on for eight hundred years." Eight hundred
years ago is the most distant point at which any "preparation" for
it can be discerned, that "preparation" being found in the first
suggestion of the opinion, and in the rejection of it by the leading
authorities of the time as new and false ; but as time goes on it gains
influence and acceptance. It is ackdowledged, then, that in the
thousand years preceding it was not < w n in preparation, that there is
no trace of it whatever until its mediaeval dawn. According to
the doctrine of Development, the Infallible Authority would decree
its truth as having been gradually wrought out during those eight
hundred years, and at last adequately recognized by the instinct
of the Church. According to the doctrine of Tradition, it must
decree the truth of the opinion on the ground of its having been a
part of the original revelation handed down from the beginning.
In the one case it would affirm that the doctrine would have been
held by the Apostles if they had known of it. In the other case it
must affirm that the doctrine was made known to the Apostles and
that they did hold it. To this latter theory Dr. Newman has now
seen it necessary to conform his language. " The only question now
decided is that he is holding what the Apostles held before him." The
Infallible Authority is thus recognized, not as deciding on the truth
of an opinion, but as certifying a fact, i. e. that the Apostles held
such and such an opinion as part of the revelation given to them.
If no evidence of this fact survives, if no tradition has handed it
down, if the doctrine is one which only began to he prepared eight
hundred years ago, it is evident that the Infallible Authority can
only have known the fact which it certifies by a direct revelation.

To one who considers the exigencies of the Eomish position so

Lect. I. NOTES. 239

glaringly exemplified in connection with the doctrine here alluded
to, it must appear that this issue of an attempt to provide for
those exigencies, by a theory in some measure accordant with
facts, is the strongest testimony to the ineradicable sense of Chris-
tendom, that the divine communication of truth was limited to the
Apostolic age.

The method of the perpetuation and transmission of the truths
then communicated is of course an entirely separate question. But
whether that question be determined as it is by Rome, or as it is
by us, the kind of development of doctrine which legitimately be-
longs to the Church must be, on either hypothesis, theoretically
the same. It must consist in a fuller and more systematic appre-
hension of the truths which were communicated at first, not in the
addition of truths communicated afterwards. Practically, the
Church of Rome has acted (as Dr. Newman so distinctly felt) on
the latter, and not on the former, of these principles : first adding
new doctrines on the most flimsy pretences of a tradition, and
then superadding one for which not the slenderest thread of a
tradition could be shown.

240

NOTES .

LECT . II.

LECTURE II.

Note III., p. 60.

No more interesting and suggestive summary of the comparative
character and scope of the several Gospels could be given, than
that which is produced by simply placing their respective conclu-
sions side by side.

Matt, xxviii.
18-20.

Jesus came and
spake unto them,
saying, All power
Is given unto me
in heaven and in
earth.

Go ye therefore,
and teach all na-
tions, baptizing
them in the name
of the Father, and
of tin- Son, and of
the Holy (ihost:

Teaching them
to observe all
things whatsoever
I have commanded
you : and, lo, I am
with you ulway,
even unto the end
of the world.
Amen.

31 ark xvi.

15-20.

And he said un-
to them, Go ye
into all the world,
ami preach the

gospel to every
creature.

He that bellev-
eth and is baptized
shall he Bared;
but he that be-
licvetli not shall
he damned.

And these Bigna
shall follow them
that believe; in

my name shall
they cast out dev-
ils ; they shall
-peak with new
tongi

They shall take
up serpents; and
if they drink any
deadly thing, it
shall " not hurt
them ; they shall
lav hands on the
sick, and they shall
recover.

So then after the
Lord had spoken
unto them, he was
received up into
heaven, and sat on
the right hand of
God.

And they went
forth, and preach-
ed everywhere, the
Lord working with
them, and confirm-
ing the word with
signs following.
Amen.

Luke xxiv.

50-5:J.

And he led them
out as far as to
Bethany, and he
lifted up his hands,
and blessed them.

And it came to
pass, while he
blessed them, lie
was parted from
them, and carried
up into heaven.

And they wor-
shipped him, ami
returned to .Jeru-
salem with great
joy :

And were con-
tinually in the
temple, praising
and blessing God.
Amen.

John xx.

28-31.

And Thomas an-
swered and said
unto him, .My Lord
and my God.

.JeMis saith unto
him, Thomas, be-
cause thou hast
Been me, thou hast
believed : blessed
are they that have
not seen, and yet
have believed.

And many other
signs truly did
Jesus in the pres-
ence of his disci-
ples, which are not
written in this
book :

iiut these are
written, that ye

might believe that
.b BUS i- the < hri.-t,
the Son of God ;
and that believing
ye might have life
through his name.

Lect. II. NOTES. 241

Here we see, 1. In St. Matthew, the Royal Lawgiver, or King and
Teacher of men, endued with all authority,1 founding a kingdom
for all nations, with its ordinance of admission (baptism) and its
permanent laws ("Whatsoever I have commanded you"): and
still the kingdom is (as it were) a school, in which his commis-
sioners are charged to continue the work of teaching which he had
begun.2

2. In St. Mark the Mighty Worker, who leaves the energy of his
action in his Church. Not here is represented the slower process
of forming and training communities, but the bold and world-wide
proclamation, with the sure execution of its sanction.3 Then the
signs of living power are to follow those that believe, beginning
with the casting out of devils in his name. Finally, the scene is
changed in a moment, and the command and promise are seen in
their fulfilment — the Lord in heaven, the disciples on earth — they
going forth and preaching everywhere, and the Lord still working
with them and confirming the word by the signs of power.

3. In St. Luke, the Friend of Man, sending to all nations the
message of repentance and remission of sins, and ensuring to his
messengers the promise of his Father; while the reality of kind
companionship is preserved to the end, in the mention of locali-
ties, movements, and gestures (" He led them out as far as to
Bethany," " He lifted up His hands and blessed them," " He was
parted from them"), the parting itself being one of love (while
He blessed them), and one which leaves behind it a state of wor-
ship and joy.

4. In St. John, the Son of God, receiving from the lately doubt-
ing disciple the highest acknowledgment which had yet come from
human lips, " My Lord and my God,"4 and then, as it were, lifting
up his eyes beyond the little company who had seen him, and pro-
nouncing for all ages and nations a blessing on those who, not
having seen, should yet have believed. Yet farther, the Evangelist
speaks from himself, thus characteristically closing the only gospel
in which the thoughts of the writer have been mingled with his

1 egovcrCa. 2 jota0rjTeu<raTe — SioacncovTes.

3 Compare the /xaflrjTevaaTe ndvTa Tot eflvrj with the K7jpv'£aTe iraoj) tij KTicei.

4 6 Kvpid? iaov nal o ©eos jxov.

21

242 notes. Lect. II.

narrative. He tells us that he has given us incidents intentionally
selected for a certain definite purpose, namely, to present the
great object of faith in his highest character as the Son of God,
and so to secure the result of faith in its deepest essence, "life
through his name."

Note IV., p. GG.

This effect of the opening of St. Matthew's Gospel, and so of the
whole Gospel record, is well described by Lange :

11 The genealogy, &c, with which the Gospel according to Mat-
thew opens, is of the greatest importance. The first Gospel con-
nects the New Testament with the Old, not by giving an index of
the writings of the Old Testament, but by delineating the Old Tes-
tament genealogy of Jesus. This serves not merely as evidence
of the indissoluble connection between the Old and the New Tes-
tament, which continued in the Becret recesses of Jewish life even
during the age of the Apocrypha, but expresses the important
truth that God revealed himself and carried on his covenant pur-
poses, not only by the spoken and written word, but also and chiefly
in and by the seed of Abraham, until he came in whom both imper-
sonation and revelation had reached their climax.

"In the Gospel by Matthew the life of Jesus is presented as
forming part of the history and life of the Jewish nation; and
hence as the historical fulfilment of the blessing promised to Abra-
ham and to his seed. Jesus is here set before us as the new-born
King of the Jews, as the promised Messiah, and the aim and goal of
every progressive stage of the theocracy. lie is the great Anti-
type of Old Testament history, in whom everything has been ful-
filled— the types in the law, in worship, in historical events, and
in gracious interpositions — in short, the fulfilment of the theoc-
racy. In and with him the old covenant passes into the new, the
theocracy into the kingdom of heaven, the demands of the law into
the beatitudes, Sinai into the Mount of Beatitudes, the prophetic
into the teaching office, the priesthood into redemption by suffer-
ing, and the kingship into the triumph of almighty grace, restoring,
helping, and delivering a fallen world." '

l Lauge, Commentary on St. Matthew, pp. 49, 50.

Lect. II. NOTES. 243

Again, in his other work, the same thoughts occur : —
" He (St. Matthew) exhibits the Gospel in its historical relation
as the completion, the spiritual fruit of the Christological growth
in the Old Testament. It was his task to prove to his own nation
that Jesus was the Messiah, the Sou of David, the Son of Abra-
ham. (Chap. i. 1.) But just because Christ was, in his eyes, the
true and spiritual King of the Jews, and His kingdom the true
theocratic kingdom of God, did Matthew from the very first give
prominence to the great contrast between the spiritual Israel and
the worldly and hardened Israel. Thence it was that from the
beginning new conflicts were ever arising, thence that we con-
tinually meet with fresh sufferings of the holy Heir of the ancient
theocracy till His death upon the cross, new triumphs till the
manifestation of His glory. The series of the Messiah's sufferings
runs through the whole of this gospel as its prevailing thought." J

Note V., p. 71.

The essential identity of the synoptist -view of the person of
Christ with that given by St. John is ably asserted by Dorner. It
may be well to cite a part of his argument : —

" Taking the notices of the Synoptists together, it thus appears
that for all eternity, also for the eternal life 2 in heaven, the Person
of Christ, the Son of God and the Son of Man, forms the centre
point of the Christian religion, in the trials and in the triumphs of
individuals and of the Church. He is the perfect Lawgiver. He
not merely reveals, but he realizes as well, the holy and just as
the gracious will of God ; hence is He also the Judge of the world.
He has and exercises power over the whole world, even as he does
over the spiritual ; He communicates here the forgiveness of sins
and the Holy Ghost, there eternal felicity ; and the summit of the
latter is ever formed by perfect fellowship with His Person. . . .

" It may be boldly affirmed that the entire representation of
Christ given by the Synoptists may be placed by the side of the
Johannine as perfectly identical, inasmuch as faith, moulded by

l Life of Christ, vol. i. 249. 2 $oq alwvios.

244 NOTES. Lect. III.

means of the synoptic tradition, must Lave essentially the same
features in its conception of Christ as the Christ of John has.

" The passages in John which speak the most loftily of Christ
are those to which the Synoptists supply exactly the closest paral-
lels, whilst some of the strongest traits in the latter find no
parallel in John ; comp. Matt. ix. 2-6 with John v. 41 (viii. 11),
Matt, xxviii. 18-20 with John iii. 35. But as these latter synoptic
traits are assuredly capable of being without difficulty incorporated
with John's representation of Christ, so, on the other hand, may
what John, with Paul and the Epistle to the Hebrews, advances,
that goes beyond the synoptists — that, namely, which has relation
to the element of pre-existence — be brought into relation to them.
The Christ of the Synoptists stands already so high above the
Ebionitic Christ; He is especially through His eschatological
aspect so linked with the world-idea, that to the synoptic faith
there needs to be added not so much a new object as simply a
stronger interest of gnosis; and so also it is that this faith can
find satisfaction in no narrower utterance concerning Christ than
in such a one as the dogma of 1 1 i — > pie-existence will enunciate.

"In point of fact there are not wanting in the Synoptists them-
selves the beginning of such: comp. Luke vii. 37, Matt. xi. 19,
where Christ calls himself the Wisdom, with Frov. viii., Matt. xi.
27; especially, however, Luke xi. 49 with Matt, xxiii. 34 ; Matt,
xiii. 17, Luke x. 23-24, with John viii. 5G ff." l

LECTURE III.

Note VI., p. 95.

This hindrance is strongly put in some words of Draseke quoted
by Stier : —

'•The old Messiah in the flesh is with them; therefore the new
Comforter, the Spirit, is far from them. Tv"hat hindered their
being comforted? Jesus himself, who, comforting, stood before

1 Dorner, On the Person of Christ, Introduction, pp. CO, 01.

Lect. IV. NOTES. 245

them, was the hindrance ! As long as he, this Messiah, bearing
all the prophetic marks upon him, stood before them in person,
this his person continued to be a foundation and prop to that sys-
tem of vanities which bewitched their heads and hearts. The
Form must pass away from their eyes before the Spirit could enter
their souls. It was good for them that Jesus should go away.
Before he, the Christ after the flesh, went away, the Christ after
the Spirit could not come. When the former vanished, the latter
appeared."1

LECTURE IV.

Note VII., p. 103.

Baumgarten's Apostolic History starts at once from the right
point of view ; and the effect of this is felt through the whole
work. I subjoin a part of his criticism on the cardinal expression,
which indicates the relation between the two histories treated by
St. Luke, in support of that view of it which is briefly given in the
text of the lecture : —

" From the words, ' which Jesus began both to do and to teach,' 1
we perceive that, through the Gospel, St. Luke intends Jesus to
be regarded as the acting subject of this history. Consequently,
whatever else the Gospel narrates, whether the actions of other
persons or the sufferings of the Saviour himself, his labors, either
in doing or in teaching, are to be considered as the central point
from which the whole is determined. But now it is of especial
significance that in this passage there occurs a word which, corre-
sponding to the term wpurov, refers us with equal precision, as well
to what follows, as to what precedes. It is the word w^aro. With
good reason has Meyer maintained that this word has a peculiar
emphasis, and has therefore rightly rejected all such expositions
of it as would explain away its force. But the explanation which
he himself proposes is equally fatal to the emphatic character

1 Words of the Lord Jesus, vol. vi. p. 337.

2 Siv f)p£oiTO 6 'Itjctous noielv re /cai SiSatrKeiv.
21*

2<i6 NOTES. Lect. IV.

which he claims for it. He sees in it, for instance, an antithesis of
this kind, ' Jesus began — the Apostles carried on.' But the pe-
culiar force, which Meyer has just claimed for ijpfaro (began), de-
pends, so far as I can see, on its position, standing as it does before
the name, which, in itself, comprises the whole subject-matter of
the Gospel. . . .

" The impressive force of the word ^fa™ will, therefore, be duly
appreciated as soon as, with Olshausen (in loc.) and Schnecken-
burger, we regard it as characterizing and referring to the whole
of Jesus' labors during his existence on earth — in other words, as
describing the whole course of his labors up to the time of his
ascension as initiatory and preparatory.

" If, therefore, at the commencement of a second book, all that
had been narrated in the first fa characterized as the work of the
initiatory Labors of Jesns, is not this a plain intimation that in the
second book we are to look for an account of the further continu-
ance of those labors ? " l

Note VIII., p. 112.

The view, which is given in the text, of St. Paul's testimony,
concerning the sources from which he had derived his gospei, and
particularly of his assertion, 1 Cor. xi. 23, was not reached with-
out some hesitation. It had once seemed to me (as probably it
does to most readers) that the interpretation of the words iyi*
nape\aipoi> i™ toO Kvptoi-, was decided by the more definite language of
Gal. i. 12; and also that the express mention both of the h<» and
the Kvpios was more natural, on the supposition that the Apostle
meant to intimate an immediate personal communication from the
Lord to himself. The first of these reasons is removed, if the
expressions in the Corinthians on the one hand, and those in the
Galatiaus and Ephesians on the other, contemplate the Gospel (as
they obviously do) from the two different sides of history and
doctrine. The second reason was merely a confirmation of an in-
terpretation accepted upon other grounds, and has no great force

1 Baumgarten's Apostolic History (Clarke's Tr.), sect. J, pp. 10, 11.

Lect. IV. notes. 247

by itself. It is an argument of the same kind, but perhaps of
scarcely as much weight, as that which is adduced on the other
side from the use of dn6 instead of napd. Dean Alford's decision
(the opposite of that which is adopted in the lecture) seems to me
too hastily given in regard to a point of so much interest ; and he
treats the question of the preposition too slightingly : —

"For I (no emphasis on eyw as Meyer, al., see ch. vii. 28 com-
pared with 32; Gal. vi. 17; Phil. iv. 11) received from the Lord
{by special revelation, see Gal. i. 12). Meyer attempts to deny that
this revelation was made to Paul himself, on the strength of dnd
meaning indirect, napd direct reception from any one : but this dis-
tinction iS fallacious : e. g. 1 John i. 5, avnj ecrrlvri enayyeXCa -fjv a.K7)K6a.iiev

an aiTov. He supposes that it was made to Ananias or some other,
and communicated to Paul. But the sole reason for this somewhat
culmsy hypothesis is the supposed force of the preposition, which
has no existence. If the Apostle had referred only to the Evan-
gelical tradition or writings (?) he would not have used the first
person singular, but napeKdfioixev." x

" The supposed force of the preposition, which has no exist-
ence," is an over-confident expression. Against this decision must
be weighed the opinion given by others, e. g. by Winer: "After
verbs of receiving, &c, and has merely the general meaning of
whence : Matt. xvii. 25, dnb rlvwv \a>xfSdvovo~i rix-q ; it is kings who are
the \aixpdvovTes ; napd would have indicated the immediate gathering
of the taxes, and would have been employed in this passage had
the tax-gatherers been spoken of as the kaupdvovTes. In the expres-
sion Aajajsdvovres napd nvo? the tiS denotes the person actually deliver-
ing or tendering : in Aa/j.jsdvovTes dn6 twos it denotes merely the pro-
prietor. . . . Paul, in 1 Cor. Xi. 23, Writes napiXafiov dnb rod Kvpiov,

1 I received of the Lord,' not, the Lord himself has directly, per-
sonally, in an dn0Kd\v^, communicated it to me." 2
Winer's judgment is adopted by Bishop Ellicott. On Gal. 12,

OvSe yap eyot napd dv9pu>nov nape\afiov , he SSiYS, li napd avOpwnov 'from man,'

not synonymous with dnb dvepu-ov, the distinction between the prep-
ositions after verbs of receiving, &c. (napd more immediate, dnb more

l Alford in loc. 2 Grammar ofN. T. Diction, p. 388.

248 NOTES. Lect. IV.

remote source), being apparently regularly maintained in St. Paul's
Epistles. Compare 1 .Cor. xi. 23, nape\apov awb too Kvpiov, on which
Winer (De Verb. Comp. Fasc. ii., p. 7) rightly observes, 'nonwapa
toO Kuptov, propterea quocl non ipse Christus prsesentem docuit.' "
The example given by Alford on the other side appears of little

Value, as the enayyeXia fjv a/c7j»c6a/u.ev an avrov IS UOt a Sayillg cited by St.

John as uttered to him personally by the mouth of Christ, but a
general summary of the message with which the teachers of the
Church were entrusted by their Lord. On the whole, the force of
the preposition may be stated thus : it does not compel us to adopt
either interpretation, but it is more accurate, more natural, and
more in accordance with the usage of Scripture, when interpreted
not in the sense of an immediate, but of a more remote reception.
If we should probably conclude that the general facts of the Gos-
pel history (e. g. those mentioned in 1 Cor. xv. 3-7) were not com-
municated to St. Paul by direct revelation, we should have no
reason to suppose an exception in regard to the facts of the insti-
tution of the Lord's Supper; unless the language employed in
regard to that subject obliged us to do so. Apparently that is not
the case, the preposition used agreeing rather with the opposite
opinion, and certainly not being that which would seem likely to
have been chosen, if it had been the purpose of the writer to assert
the exceptional nature of this particular communication. Thus
the addition of anb too Kvpiov to napi\apov will only indicate the im-
portance of the acts and words of the institution, as handed down
by the known will, and (probably) by the express charge, of the
Lord.

In regard to the whole question of the sources of St. Paul's
doctrine, it seems to me that his own expressions lead us to class
them as follows : (1) the report of others, conveying to him the
historical facts of the manifestation of Christ; (2) direct and defi-
nite revelations from the Lord Jesus, ascertaining to him the main
features of the doctrine which it was his special work to deliver;
(3) a general inspiration or guidance of the Holy Ghost, present
in his experience, in the workings of his own mind, and more
particularly in his study of the Old Testament Scriptures.

The last mentioned method of illumination is evidently of a pro-

Lect. IV. notes. 249

gressive character. In reference to this subject Ellicott's observa-
tion, in his comment on Gal. i. 12, is fair and reasonable : —

" It is a subject of continual discussion, whether the teaching of
St. Paul was the result of one single illumination, or of progres-
sive development. The most natural opinion would certainly seem
to be this : that as, on the one hand, we may reverently presume that
all the fundamental truths of the Gospel would be fully revealed to
St. Paul, before he commenced preaching; so, on the other, it
might have been ordained, that, in accordance with the laws of
our spiritual nature, its deepest mysteries and profoundest harmo-
nies should be seen and felt through the practical experiences of
his apostolical labors."

I would only wish to add to this statement of the case a distinct
mention of that continuous ministration of the Old Testament
Scriptures to his mind, which is perceptible in all his writings,
and to which attention is called in Note XII.

Note IX., p. 120.

Every day we become more familiar with that view of the Apos-
tolic writings, which distinguishes between the narrator and the
commentator, assigning a commanding authority to the bare wit-
ness of facts, of sayings of the Lord, and of revelations distinctly
asserted, and denying such authority to the expositions of the doc-
trine involved in those facts, sayings, and revelations. In the one
department of their work they are true witnesses, delivering to us
the words of God. In the other they are fallible men, theorizing
or theologizing under the mingled advantages and disadvantages
which might result from their historical position. This bisection
(if I may use the word) of the testimony of our appointed teach-
ers, leaves us the divine foundations of a theology, but sweeps
away the divine theology itself, which they were laid to support.
We are at full liberty to raise other edifices in its stead, or, which
will be better still, we may leave the materials unused and the
ground unoccupied. The intimations of this view of the inspired
writings are often hurtful, only because they are disguised ; the
theory not being avowed, while the language appropriate to it is
used. It will be well to keep the theory itself distinctly in sight,

250 NOTES. Lect. IV.

as it will explain the meaning and expose the tendency of many
arguments and insinuations "which might else make injurious im-
pressions on unestablished faith. Perhaps this theory cannot be
better exhibited than in the following words of one of its leading
advocates : —

"As to what especially concerns the religious doctrines con-
tained in the Bible, it is clear, from the very nature of the case, thai
we are only bound to notice those doctrines which can be directly
referred to inspiration. We therefore need pay no regard to those
doctrines which lay no claim to be considered as inspired, and do
not come before DS as forming part of a Divine revelation. Such,
for instance, are the doctrines of the Mosaic cosmogony, the sim-
ple historical narratives in both the Testaments, &c. Above all,
those parts of the Bible which cannot be directly derived from in-
spiration, consequently everything in the writings of the prophets
(and. taking the word in a wide sense, of the apostles also) which
is in any degree of a a scientific character, the result of reflection,
and in any sense whatever the work of science, true and impor-
tant as it may be, these, one and all. have not a binding authority
upon us. But further. ";/ dt <•< lopnu nts of doctrine, which were in
point of fact the commencement of a theology, have a large margin
belonging to them. Take, for instance, the theological theories and
peculi :' Paul and John, although in another regard they

have an especial value for us, yet per se they are not revelation.
Their authors worked them out with much painful thought, and
their thought we also truly regard, when striving like them to
master the subject ; yet they never claim for their theological de-
ductions a binding authority upon others. On the other hand, all
the direct declarations in Holy Scripture about our salvation, all the
great historical facts of the great drama of revelation, especially
the contents of the Gospels, these have all a binding authority upon
us. These are the points on which Paul and John theologize.

" It is this assertion of the comparative authority of the Holy
Scriptures which is the only means of securing them from forced
and violent interpretations." l It would be more true to say — of
exposing them to such interpretations.

l R. Rothe, in an article in Studitn und KritiJcen, 1860.

Lect. IV. NOTES. 251

Note X., p. 126.

"If such a spirit did not dwell in the Church, the Bible would
not be inspired ; for the Bible is, before all things, the written voice
of the congregation. Bold as such a theory of inspiration may
sound, it was the earliest creed of the Church, and it is the only
one to which the facts of Scripture answer. The Sacred Writers
acknowledge themselves men of like passions with ourselves,
and we are promised illumiuation from the Spirit which dwelt in
them." 1

These words of Dr. Williams give a distinct statement of a view
of the Holy Scriptures, which is often presented in more ambigu-
ous language. The Bible is the voice of the congregation, in the
sense of being a voice adopted by the congregation, as the expres-
sion of its mind forever; and assertions may be made concerning
the' Scriptures, which are true in this sense, while they are false in
the sense which they are meant to bear : but this sense is here
disclaimed by the words "before all things," which deny that the
Scriptures have any character antecedent to this. This denial flatly
contradicts the real voice of the congregation, which has always
acknowledged and adopted the Scriptures, in the character of a
voice wrhich came to it, not in that of a voice which proceeded
from it. Nothing is more certain than that the Church has always
considered and avowed, that she was called into existence by the
Apostolic agency : and that the teaching of the Apostles was the
cause and not the product of her faith. It is no less certain, that
she has from the first acknowledged and received the canonical
books, as being themselves a part, the written part, of that Apos-
tolic teaching, that is to say, as being the permanent form of the
word by which her faith was first created.

This acknowledgment of the Catholic Church, concerning her
own origin and the relation of the Scriptures to it, does in fact
dispose of the questions which we often hear debated — whether
the Church is before the Bible, or the Bible before the Church —
whether the New Testament Scriptures stand upon Christianity, or

1 Essays and Reviews, p. 78.

252 NOTES. Lect. IV.

Christianity upon the New Testament Scriptures. It is certain
that the Church existed before the Bible, and Christianity before
the New Testament Scriptures ; but it is also certain that the
Church and Christianity derived their own existence from the word
which those Scriptures contain. The word was antecedent to the
existence of the Church, as the cause is to the effect; the writing
of that word, and its reception when written, were subsequent to
the formation of the Church, but the writing only made permanent
for future time the word by which the Church had been created;
and the reception of the writings only recognized them as the same
word in its form of permanence. Thus, while the Church is chrono-
logically before the Bible, the Bible is potentially before the Church;
since the written word, which is the ground of faith to later genera-
tions of Christians, is one in origin, authority, and substance with
the oral word, which was tin- ground of faith to the first genera-
tion of Christians. Any one who pleases may deny this unity of
the writ tin ami the oral word. I only observe, that, if he does so,
he contradicts the '• voice of the congregation."

It may further be said, that there is a sense in which some of
the New Testament Scriptures are. as writings, anterior to Chris-
tianity, not only potentially but chronologically. If the ministry
of St. Paul was divinely ordained, and used, to develop Christian
doctrine, then that ministry was anterior to the full development
of Christianity. But his Epistles were part of his ministry, as
much a part of it as his spoken word : may we not say a more im-
portant part, as being, by their character of writing, more deliber-
ate -and thorough. It follows that his Epistles are, as really as
his oral teaching, chronologically anterior to Christianity as a
perfected system. Christianity therefore stands upon the New
Testament Scriptures; not the New Testament Scriptures upon
Christianity.

LECT. YI. NOTES. 253

LECTURE VI.

Note XI., p. 156.

" Epistolicarn formam prse libris V. T. habent Scripta N. T. et
in his non solum Pauli, Petri, Jacobi, Judae, sed etiam uterque
Lucae, et onines Johannis libri. Plus etiam est, quod ipse Dominus
Jesus Cliristus suo nomine septem epistolas dedit, Johannis manu,
Apoc. ii. 3, ac tota Apocalypsis instar est epistolas ab Ipso datae.
Non ad servos, sed ad liberos, eosque emancipatos potissimum,
epistolae mitti sunt solitae : epistolicumque scribendi genus prae
quovis alio accommodatum est ad regnum Dei quam latissime
propagandum, et ad animas quam locupletissime aediflcandas.
Plus in hoc quoque genere unus laboravit Paulus quam ceteri
omnes." 1

Note XII., p. 171.

The principle intimated in the text is that the "perfection"* of
Christian doctrine was attained by the reading of the Old Testa-
ment in the light of the (elementary) knowledge of Christ; in
other words, that the complete exposition of the Gospel was the
result of a combination of the facts and the words of the old dis-
pensation with the facts and the words of the new, a combination
effected in the minds of the Apostles under the teaching of the
Holy Ghost, who thus brought to light the meaning and the scope
of his own earlier inspirations, preserved in the Law and the
Prophets. This method of divine teaching is exhibited in action,
and exemplified at length, in the Epistles to the Eomans and to the
Hebrews. It does in fact constitute and create those two precious
writings ; which, while they are arguments addressed to others,
appear to be also records of the course of thought and formation
of opinion in the minds of the writers themselves. They use for
the education of other minds the same means and materials which
the Holy Ghost had first prepared, and then used, for the educa-
tion of their own.

l Bengelii, Gnomon, in Rom. i. 1. 2 reAeionjs.

22

254 NOTES. Lect. VI.

E. g. The mind of St. Paul having received the fundamental
principle of justification by grace through faith in Christ, seems
to have defined and systematized his doctrine on that subject, by
reflection on his own experience of what the Law could do and of
what it could not do, on the principle enunciated by Habakkuk,
that "the just shall live by his faith," on the fact that Abraham,
"being yet uncircumcised, believed God, and it was counted unto
him for righteousness," on David's description of " the man to
whom the Lord impntcth righteousness without works," &c, &c.
The writer to the Hebrews, again, in his penetrating and profound
treatment of a multitude of Old Testament texts and of the whole
system of the first covenant, not only iustructs the disciples whom
he addresses, but also incidentally shows in what way their
teachers had themselves been taught, namely, by means of the
former Scriptures, read in connection with the Gospel facts, and
under the teaching of the Holy Ghost.

I do not mean that precisely the same passages which they
think fittest for Instructing others had been effectual to their own
enlightenment, but that they had gained their own perfect light
from these and others like them, and that they had themselves
been taught through the same medium which they employ. St.
Paul's manner of using the Old Testament seems continually to
imply his own personal obligations to it.

Some may think that this view of the manner in which the truth
was cleared to the minds of its first teachers is inconsistent with,
or at least derogatory to, their inspiration; since it implies the
processes of study, reflection, comparison, deduction, a gradual
increase in the fulness and proportions of their knowledge, and a
progress of doctrine in their own minds. Certainly it implies all
this, and that is a reason not against, but for its truth ; for the
Apostolic writings appear to bear witness to such processes and
such progress in the minds of their authors. Had it been the
purpose of these Lectures to consider the Progress of Doctrine in
this sense, the view taken of it would have been in accordance
with the observation of Bengel, that when the Pauline discourses
and writings are placed in chronological order, "a spiritual

Lect. VI. NOTES. 255

growth of the Apostle is perceived."1 Such a view has no
kindred with that which has been hazarded by Professor
Jowett and others, and which treats the later teaching, not as an
expansion, but as a reversal of the earlier ; not as a more full and
definite, but as an absolutely different doctrine. The doctrine
was always one, its full development being implied in its first
elements, but, like any other large system of thought, taking time
to unfold itself, first in the minds of the teachers, and then in the
Church which they taught. The instrument used for this purpose
was the Scriptures of the Old Testament. It was so from the
very first. When their Lord taught them personally after his
resurrection it was through this medium. " He expounded unto
them in all the Scriptures the things concerning himself; " " Then
opened he their understandings, that they might understand the
Scriptures, and said unto them, Thus it is written, and thus it
behoved Christ to suffer, and to rise from the dead the third day,
and that repentance and remission of sins should be preached in
his name among all nations." (Luke xxiv. 27, 45-47.) It is scarcely
less evident that the same method was pursued in their subsequent
illumination by the Holy Ghost, and that the light which they
enjoyed was a light which was reflected from the Scriptures.
That which the Lord, before his departure, did by word of mouth,
is precisely that which, after his departure, he did by the Holy
Ghost; "Then opened he their understandings that they might
understand the Scriptures."

There is nothing in this view of the case derogatory to the ful-
ness of their inspiration, for the inspiration in which we believe
is not one which in its general action supersedes the natural pro-
cesses of the mind, but one which mingles itself with them, and
insures the truth of their results. In making the former Scriptures
the means of enlightening the authors of the later Scriptures, the
Holy Spirit established the continuity of his own teaching, and
built the Church "upon the foundation of the Apostles and
Prophets," amalgamating the two foundations into one. It is
from his own experience that St. Paul says to Timothy (albeit not

1 " Incrementum Apostoli spirituale cogaoscitur." — Gnomon, Rom. i. 1.

256 NOTES. Lect. VI.

impowered by the Apostolic inspiration), "The Holy Scriptures
(of the Old Testament) are able to make thee wise unto salvation
(<re o-otfucrai els o-wnipiap) through faith which is in Jesus Christ." (2
Tim. iii. 15.) The force of the expression lies in the o-o<fuW. The
Gospel Timothy has already received; the faith in Christ Jesus he
already has; and therefore he is actually in possession of the
salvation: but the wisdom (o-o^a) appertaining to this salvation he
is to seek by means of the Scriptures (ra Swd/itfa o-o^hW). This
ao4>ia corresponds to the reAaoTTj? (of doctrine) spoken of in 1 Kb.
vi. l, which is there Illustrated by the exquisite example of
spiritual exegesis, on the passag "Thou art a priesl forever after
the <>rder of Melchizedek." Elsewhere, again, the Apostle adverts
to this character of his doctrine, "Howbeit we speak wisdom
among them thai arc perfect" (oo<t>i.*v «»< to:? rcAmo*, i Cor. ii. G);
and there the method of Us exposition Is described bj the
remarkable expression (of somewhat doubtful meaning), »v ^qoktoU

vvtvpaTos ayiov nvtVfjLaTiKols nytvpariica. avyKpiioi-Tts (\cV. luj. It Se<

me that the Interpretation of these word- [s best derived from the
rerywhere apparent in I namely, his

habit of working out all the more recondite and (if l may u-<- the
ntific parts of the Evangelical doctrine by the aid of
the Old T i of which

were, we know, In his sight w«»fMMrurf. Dean Alford's objection to
this interpretation, as given by CI.:. Is founded upon his

treatment of the word w*ypummt a> if it meant barely to prove or
interpret. I think that ChrySOStom'S illustrations, in the p

__ - : meaning than this; but even the

latter of these words, taken In Its full sense, would be a more

adequate and exact rendering than that which is adopted in its
plaee. "putting together spirituals with spiritual-." i.
spirit* I » spiritual things. The <rvyKPiyeu> will more properly

represent a process of thought and judgment than a mere

. it does in (act most aptly represent that process which
we actually see in the Epistles, in which the m-ev^arLKa of the old
covenant are combined with those of the new in order to establish
and elucidate the doctrine which is delivered. The appropriation
of the Old Testament words to express the New Testament doc-

Lect. VI. notes. 257

trines is a part of this elucidation : e. g. the application of the old
terms of sacrifice and lustration, to describe the nature of the
death and the effect of the blood of Christ.

Note XIII. , p. 172.

"As Luther complained of the Epistle of James, that it was not
occupied with Christ, so in more recent times an inclination has
been exhibited to regard James, as he appears to us in his Epistle,
as the representative of the faith of the earliest Christians ; and
hence it has been deduced that the Ebionitic doctrine was the
primitive; a conclusion in every respect over-precipitate! For,
first, the design of James is such, that it does not fall to him to set
forth in order the faith and its contents, but to maintain the irians
rather according to its ethical significancy, and to contend against
all antinomianism. The wUrns he pre-supposes ; he does not seek
to plant it for the first time ; and hence it is incompetent, nay,
unjust to him, to treat his Epistle as if he began with the beginning
and meant to set forth the fundamental principles of Christianity,
which as yet were not in dispute. But, secondly, it would be still
more hazardous from this short Epistle — which, according to its
avowed design, aims to unfold the ethical and not the dogmatical
aspect of Christian truth — to form an estimate of James uni-
versally ; of whom we have no right, since in other respects he is
at one with the synoptic tradition, to assume that in respect to
Christological ideas he stands opposed to it. Thirdly, utterly un-
true is the assumption that James is to be viewed as the repre-
sentative of the faith of the earliest Christianity. Eather is his
letter, with its polemic against a one-sided faith, an evidence that
there was another tendency in the Church, which laid chief stress
on faith, not in its ethical purifying power, but viewed principally
as an object of knowledge, ao<f>i* ; consequently, more in respect
of its dogmatic import, and that in a fruitless way, and which held
participation in Christianity in this sense for justifying. Over
against this theoretical faith he places that which is practical.
Still more weighty is what we would adduce fourthly, viz., that
it cannot be denied that to the individuality of James the ethical

258 NOTES. Lect. VI.

was the most congenial, and hence drew him to give especial effect
to the refutation of this false tendency." l

Dorner goes on to show that the ethic of St. James is a
Christian ethic, and then to point out the actual Christological
features of the Epistle. The result is, " that James had before him
the Christian presupposition in anthropological and soteriological
form" — a sufficiently alarming sentence, which, however, I print
in italics, because it gives the precise point to which I have wished
to speak in the text, namely, that a considerate examination of
the Epistle shows, that the whole doctrine of the manifestation of
Christ in the flesh, and of the mystery of redemption and salva-
tion, is presupposed as already known and accepted both by the
writer and by those to wle.in lie writes. It is this prc-suppositimi
which justifies the place which is assigned to the Epistle in the
course of divine instruction.

1 Dorner, on the Terson of Christ, Introduction, pp. 62, 63.

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